LIBRARY  OF  THE 

UNIVERSITY  OF  ILLINOIS 

AT  URBANA-CHAMPAIGN 


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UNIVERSITY    OF    ILLINOIS    LIBRARY    AT    URBANA-CHAMPAIGN 


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DEC  13 

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L161— O-1096 


THE  BOOK  OF  IGHAN 


REVEALED   BY 


BAHA  ULLAH 


TRANSLATED   BY 

ALI  KULI  KHAN 

ASSISTED   BY 

HOWARD  MAC  NUTT 


9 


NEW  YORK 
GEO.    V.    BLACKBURNE   CO. 

1U  FIFTH  AVENUE 
1904 


\\  /; 


COPYRIGHT,  1904,  BY 
GEO.  V.   BLACKBURNE  CO. 


This  is  a  translation  of  the  "  Preserved  Tablet," 
the  "  Expanded  Parchment,"  the  Divine  Charter,  the 
Firman  of  the  Merciful,  that  is,  the  Book  of  Ighan 
which  hath  emanated  from  the  Supreme  Pen  and 
proceeded  from  the  pure  Lips  of  the  "  Blessed 
Beauty  "  (may  my  soul  be  a  sacrifice  to  His  Beloved 
Ones). 

ABDUL  BAHA  ABBAS. 


95183 


INTRODUCTION 

During  the  time  of  Baha  Ullah's  residence  in  Bagh- 
dad the  "  Dwelling  of  Peace,"  before  He  declared 
Himself  to  be  the  "  Manifestation  of  God,"  men  of 
learning,  including  Jews,  Christians,  and  Mohamme- 
dans visited  Him,  seeking  answer  to  religious  and 
scriptural  questions.  Among  them  was  Haji-Mirza- 
Seyd-Mohammed  of  Shiraz,  the  maternal  uncle  of 
the  Bab,  who  in  1,862-63  was  making  a  pilgrimage 
to  the  holy  sanctuaries  of  the  Imams,  located  in  that 
region.  His  questions  concerned  the  signs  and  evi- 
dences of  the  Expected  Manifestation  from  the  stand- 
point of  his  own  religion — Islam.  The  Book  of 
Ighan  was  revealed  by  Baha  Ullah  in  answer  to  his 
questions.  According  to  the  prevailing  opinion  of 
the  Bahais,  it  was  written  in  one  night  by  the  Supreme 
Pen. 

It  is  certain  that  Persian  pilgrims  to  the  holy  sanc- 
tuaries in  Irak  do  not  stop  in  Baghdad  more  than  one 
day.  Even  if  Haji-Seyd-Mohammed,  as  an  exception 
to  this  custom,  had  remained  in  Baghdad  a  longer 
time,  it  is  not  probable  that  he  could  have  attained 
to  the  presence  of  Baha  Ullah  more  than  two  or 
three  times. 

The  Seyd  submitted  his  questions  through  Haji- 


viii  INTRODUCTION 

Seyd-Jawad  of  Karbila,  one  of  the  learned  doctors  of 
Irak,  to  whom  Baha  Ullah  had  sent  this  message, 
"  Let  the  maternal  uncle  of  the  Bab  write  down  his 
questions;  We  will  then  write  an  answer  to  each." 
This  strengthens  the  opinion  as  to  the  rapidity  of  the 
revelation  of  the  Book. 

By  the  Book  of  Ighan,  Baha  Ullah  has  opened  the 
teachings  and  scriptures  of  the  Jews,  Zoroastrians, 
Christians,  Mohammedans,  etc.  For  the  doubts 
which  had  withheld  the  late  Seyd  from  acknowledg- 
ing the  Bab  are  the  same  in  substance  which  prevent 
other  religionists  from  believing  in  the  Manifesta- 
tions of  God.  These  doubts  concern  the  "  rising  of 
the  dead,"  "darkening  of  the  sun  and  moon,"  "  fall- 
ing of  stars,"  "  cleaving  asunder  the  heavens,"  the 
"  new  heaven  and  earth,"  etc.  By  the  interpretation 
of  these  symbols,  Baha  Ullah  has  unified  the  Relig- 
ions and  hoisted  the  banner  of  Peace  among  nations. 

The  translation  herein  is  from  the  original  Persian, 
reproduced  from  a  copy  of  the  Ighan  revised  in  the 
presence  of  Baha  Ullah  and  approved  by  Him.  The 
statements  concerning  the  revelation  of  the  Book  are 
testified  to  by  the  Honorable  Mirza-Abul-Fazl,  a 
close  friend  of  the  late  Haji-Seyd-Jawad  of  Karbila 

above  mentioned. 

ALI  KULI  KHAN. 

(Ish'te'al  Ebn-Kalanter). 


THE   BOOK    OF    IGHAN 
CHAPTER  I 

IN  THE  NAME  OF  OUR   LORD,  THE   EXALTED,   THE 
SUPREME ! 

THE  following  chapter  explains  that  verily  the 
servants  (of  God)  shall  never  attain  to  the 
shore  of  the  Sea  of  Knowledge  except  by  complete 
severance  from  all  that  is  in  the  heavens  and  earth. 

Sanctify  yourselves,  O  people  of  the  earth,  that  per- 
chance ye  may  attain  to  the  station  which  God  hath 
ordained  for  you  and  enter  the  tabernacle  which  God 
hath  elevated  in  the  Heaven  of  the  Beyan. 

The  quintessence  of  this  chapter  is  that  travellers 
in  the  Path  of  Faith  and  seekers  for  the  Cup  of 
Assurance  must  sanctify  and  purify  themselves  from 
all  material  things;  that  is,  the  ear  from  hearing  state- 
ments, the  heart  from  doubts  which  pertain  to  the 
veils  of  glory  (sabahati  jalal1 ) ,  the  soul  from  depend- 

1  Veils  intervening  between  man  and  the  Truth  of  God,  which  must 
be  rent  before  the  real  light  of  that  Truth  is  seen.  One  of  these  veils  is 
literal  interpretation  of  the  Divine  Texts  preventing  true  understanding 
of  Revelation,  such  as  the  statement  of  the  ascent  of  Christ  into  Heaven, 
His  descent,  the  station  of  Mohammed  as  the  "  Seal  of  the  Prophets," 
etc. 


2  THE    BOOK   OF    IGHAN 

ence  upon  worldly  belongings,  the  eye  from  contem- 
plating mere  transitory  words.  They  should  thus 
proceed,  trusting  in  God  and  relying  upon  Him,  so 
that  they  may  become  fitted  for  the  splendors  of  the 
effulgences  of  the  Suns  (Manifestations)  of  Divine 
Knowledge  and  Wisdom;  recipients  of  the  Invisible 
and  Infinite  Bounties.  For  should  a  servant  desire  to 
make  the  words,  deeds  and  actions  of  other  servants, 
learned  or  ignorant,  the  standard  for  knowing  God 
and  His  Chosen  Ones,  he  shall  never  enter  the  Riz- 
wan  of  the  Knowledge  of  the  Lord  of  Might  nor 
attain  to  the  Fountains  of  the  Knowledge  and  Wis- 
dom of  the  King  of  Oneness;  neither  shall  he  reach 
the  bourne  of  immortality  nor  partake  of  the  Cup 
of  Nearness  and  Good  Pleasure. 

Consider  the  former  days;  how  people  both  high 
and  low  were  awaiting  the  Manifestations  of  One- 
ness in  the  Holy  Temples,  so  that  they  were  at  all 
times  and  moments  in  anticipation  and  expectancy, 
praying  and  supplicating  that  perchance  the  breeze 
of  the  Divine  Mercy  might  blow  and  the  beauty  of 
the  Promised  One  step  from  the  Pavilion  of  the  In- 
visible into  the  Court  of  Appearance.  But  when  the 
clouds  of  generosity  lifted  and  the  doors  of  favor 
opened  and  the  Sun  of  the  Invisible  appeared  from 
the  Horizon  of  Power,  they  denied  Him  and  avoided 
His  Meeting  which  was  identical  with  the  Meeting 
of  God.  These  details  are  recorded  in  the  Heavenly 
Books. 


THE    BOOK    OF   IGHAN  3 

Now  reflect  a  moment  as  to  the  cause  of  this  rejec- 
tion by  the  people,  after  their  seeking  and  anxiety. 
They  even  denied  and  opposed  in  such  manner  that 
tongue  and  pen  fail  and  are  unable  to  explain.  Not 
one  of  these  Manifestations  of  Holiness  and  Dawn- 
ing-places  of  Singleness  has  appeared  without  being 
subjected  to  the  contradictions,  denials  and  antag- 
onism of  the  people.  As  it  is  said,  "  O  the  misery 
of  men !  No  Messenger  cometh  unto  them  but  they 
laugh  him  to  scorn  "  (K.  S.  36) .  It  is  said  in  another 
place :  "  Each  nation  hatched  ill  designs  against  their 
Messenger  that  they  might  get  him  into  their  power; 
and  they  disputed  with  vain  reasoning,  that  they 
might  thereby  invalidate  the  truth  "  (K.  S.  40). 

Likewise  the  revealed  Words  which  have  descend- 
ed from  the  clouds  of  the  Eternal  Power  and  from  the 
realm  of  Divine  Might  are  beyond  the  limit  of  the 
knowledge  and  comprehension  of  the  servants.  For 
the  spiritually  minded  and  possessors  of  perception, 
the  Surat  of  Hud  (Koran)  is  sufficient.  Meditate 
ye  upon  that  blessed  Surat  and  consider  attentively 
the  essential  nature,  that  ye  may  be  informed  of  the 
wonders  of  the  affairs  of  the  Prophets  and  the  oppo- 
sition and  denial  by  words  of  rejection.  Perchance 
ye  may  cause  the  people  to  fly  from  the  abode  of 
selfish  heedlessness  to  the  Nest  of  Unity  and  Divine 
Knowledge;  and  may  drink  the  clear  water  of 
Eternal  Wisdom  and  partake  of  the  fruits  of  the 
Tree  of  the  Knowledge  of  the  Lord  of  Glory.  This 


4  THE    BOOK   OF    IGHAN 

is  allotted  to  abstracted  souls  from  the  Holy  Eternal 
Table  sent  down  (from  Heaven).  Should  ye  be- 
come aware  of  the  affliction  of  the  Prophets  and  the 
motive  and  reason  of  the  contradiction  of  those 
Divine  Suns  by  the  servants,  ye  will  be  cognizant  of 
many  things.  The  more  ye  consider  the  contradic- 
tions of  the  Day-springs  of  the  Suns  of  the  Attributes 
of  Oneness  by  the  people,  the  more  firm  and  strong 
ye  will  become  in  your  religion  and  in  the  Cause  of 
God.  Accordingly  some  of  the  stories  of  the  Prophets 
are"  briefly  recorded  in  these  Tablets,  to  demon- 
strate and  make  evident  that  in  all  times  and  ages, 
they  inflicted  upon  the  Appearances  of  Power  and 
Dawning-places  of  Might  that  which  the  pen  is 
ashamed  to  relate.  Perchance  these  statements  may 
enable  some  of  the  people  to  avoid  the  perplexity 
arising  from  contradiction  and  denial  by  the  learned 
and  ignorant  of  the  age,  and  thus  increase  their  as- 
surance and  faith. 

One  of  the  Prophets  was  Noah,  who  admonished 
(lit.  lamented)  for  nine  hundred  and  fifty  years  and 
summoned  the  servants  into  the  peaceful  valley  of 
the  Spirit;  yet  no  one  responded  to  Him.  Each  day 
they  scoffed  at  His  Holiness  in  derision  and  inflicted 
so  much  distress  and  injury  upon  that  blessed  being 
that  they  felt  certain  of  His  destruction.  As  it  is 
said,  "  And  as  often  as  a  company  of  his  people 
passed  by  him,  they  derided  him:  but,  he  said, 
Though  ye  scoff  at  us  now,  we  will  scoff  at  you  here- 


THE   BOOK    OF   IGHAN  5 

after  as  ye  scoff  at  us  and  ye  shall  surely  know  "  (K. 
S.  n). 

Afterward  He  repeatedly  promised  His  followers 
the  descent  of  victory  at  an  appointed  time,  the  fulfil- 
ment of  which  became  "  bada."1  Some  of  His  few 
followers  turned  away  from  Him  because  of  this 
non-fulfilment.  These  details  are  recorded  in  most 
of  the  well-known  books  which  have  been  and  will 
be  read.  Finally  there  remained  with  His  Holiness 
but  forty  or  seventy-two  souls,  as  stated  in  the  books 
and  traditions.  At  length  He  cried  out  saying,  "  O 
my  Lord,  leave  not  any  families  of  the  unbelievers 
upon  the  earth  "  (K.  S.  71). 

Ponder  a  little  as  to  why  these  servants  contra- 
dicted and  shunned  Him  during  this  time  and  did 
not  attain  nor  become  honored  with  the  robes  of 
Affirmation  by  abandoning  the  garment  of  Negation; 
also  why  the  Divine  promises  became  "  bada,"  caus- 
ing some  of  those  who  had  followed  Him  to  turn 
back.  Much  reflection  is  necessary  that  ye  may  be- 
come cognizant  of  the  mysteries  of  invisible  things, 
inhale  a  sweet  odor  from  the  fragrance  of  the  ideal 
rose-garden,  and  acknowledge  that  the  tests  of  God 
have  been  and  ever  will  be  upon  His  servants.  Thus 
light  may  be  known  and  distinguished  from  darkness, 
truth  from  falsehood,  guidance  from  error,  happi- 

1  "Bada"  literally  signifies  "appearing  in  the  mind,"  but  in  this 
connection  it  means  the  failing  of  fulfilment  of  a  prophetic  announce- 
ment, due  to  the  change  of  Divine  purpose. 


6  THE    BOOK   OF   IGHAN 

ness  from  despair,  and  roses  from  thorns.  It  is 
written,  "  Do  men  imagine  that  it  shall  be  sufficient 
for  them  to  say  '  We  believe,'  while  they  be  not 
proved  (or  tested)"  (K.  S.  29)  ? 

After  Noah,  the  beauty  of  Hud  shone  forth  from 
the  Day-spring  of  Creation.  For  seven  hundred 
years  or  more,  according  to  different  statements,  He 
summoned  the  people  to  the  Rizwan  of  Nearness  of 
the  Lord  of  Glory.  Like  copious  rain,  calamities 
fell  upon  Him.  The  greater  His  zeal  in  summoning, 
the  more  obstinate  their  denial.  The  more  strenuous 
His  effort,  the  more  pronounced  their  disdain.  "  And 
their  unbelief  shall  only  increase  the  perdition  of  the 
unbelievers"  (K.  S.  35). 

Then  the  Temple  of  Saleh  stepped  forth  from  the 
Invisible  Rizwan  of  Reality  and  called  the  servants 
to  the  river  of  Eternal  Nearness.  During  one  hun- 
dred years  or  more,  He  commanded  them  to  obey 
the  precepts  of  God  and  shun  prohibited  things. 
Nothing  resulted  and  no  effect  was  produced.  Sev- 
eral times  He  secluded  Himself.  All  this,  notwith- 
standing that  Eternal  Beauty  was  summoning  the 
people  to  no  other  than  the  City  of  Unity.  It  is  said, 
"And  unto  the  tribe  of  Thamud  we  sent  their  brother 
Saleh.  He  said  unto  them,  O  my  people,  wor- 
ship God;  ye  have  no  God  besides  Him  .  .  . 
They  answered,  O  Saleh,  Thou  art  a  person  on  whom 
we  placed  our  hopes  before  this.  Dost  thou  forbid 
us  to  worship  that  which  our  fathers  worshipped? 


THE   BOOK    OF   IGHAN  7 

But  we  are  certainly  in  doubt  concerning  the  religion 
to  which  thou  dost  invite  us,  as  justly  to  be  expected  " 
(K.  S.  7).  All  this  proved  fruitless  and  finally  a 
terrible  noise  caused  them  to  die  (Koran). 

Afterward  the  beauty  of  the  "  Friend  "  (Abra- 
ham) was  unveiled  and  the  standard  of  Guidance 
was  hoisted.  He  invited  the  people  of  the  earth 
unto  the  light  of  righteousness.  Although  He  dili- 
gently admonished  them,  no  fruit  but  jealousy  and 
heedlessness  resulted.  But  those  who  were  entirely 
devoted  to  God  soared  with  the  wings  of  Assurance 
unto  the  station  which  God  hath  exalted  beyond  all 
comprehension.  It  is  well  known  from  the  history 
of  His  Holiness  (Abraham)  how  He  was  sur- 
rounded by  enemies,  until  the  fire  of  jealousy  and 
contradiction  was  kindled.  After  the  story  of  the 
"fire"  (Koran),  they  expelled  that  Divine  Lamp 
from  the  city,  as  is  recorded  in  all  the  books  and 
epistles. 

Then  His  time  passed  and  the  turn  of  Moses  came. 
His  Holiness  appeared  with  the  Rod  of  Command 
and  with  the  White  Hand  of  Knowledge  from  the 
Paran  of  Divine  Love.  He  came  with  the  Serpent 
of  Power  and  Eternal  Majesty  out  of  the  Sinai  of 
Light  into  the  court  of  Manifestation,  summoning 
all  in  the  world  to  the  Kingdom  of  Life  and  to  the 
fruits  of  the  Tree  of  Faithfulness.  The  oppositions 
made  by  Pharaoh  and  his  people  have  been  heard  of. 
Many  stones  of  suspicion  were  cast  upon  that  pure 


8  THE    BOOK   OF    IGHAN 

Tree  by  unbelieving  souls.  Finally  Pharaoh  and  his 
people  exerted  themselves  to  extinguish  that  fire  of 
the  Divine  Tree  with  the  water  of  denial  and  oppo- 
sition; heedless  that  the  fire  of  the  Divine  Wisdom 
is  never  quenched  by  material  water  nor  the  lamp  of 
Supreme  Power  extinguished  by  contrary  winds. 
Nay  rather,  in  such  a  case  water  produces  conflagra- 
tion and  the  wind  insures  preservation,  were  ye  to 
perceive  with  discerning  sight  and  walk  in  the  good 
pleasure  of  God. 

What  a  beautiful  explanation  was  that  given  by  a 
believer  of  the  family  of  Pharaoh,  the  story  of  which 
the  Lord  of  Might  has  related  to  His  beloved  ones : 
"  A  man  who  was  a  true  believer  of  the  family  of 
Pharaoh,  and  concealed  his  faith,  said,  Will  ye  put 
a  man  to  death,  because  he  saith,  God  is  my  Lord? 
Seeing  he  is  come  unto  you  with  evident  signs  from 
your  Lord?  If  he  be  a  liar,  on  him  will  the  punish- 
ment of  falsehood  alight;  but  if  he  speaketh  the  truth, 
some  of  those  judgments  with  which  he  threateneth 
you  will  fall  upon  you;  verily  God  doth  not  guide 
him  who  is  a  transgressor  or  liar  "  (K.  S.  40) . 

At  length  the  matter  reached  such  an  extreme  that 
they  martyred  this  same  believer  with  the  severest 
torture.  "  Shall  not  the  curse  of  God  fall  upon  the 
unjust?  " 

Now  reflect  a  little  upon  these  things,  and  as  to  the 
cause  of  such  differences:  that  when  a  true  Mani- 
festation appeared  in  the  world  from  the  Horizon 


THE    BOOK    OF    IGHAN  9 

of  the  Placeless,  such  corruption,  confusion,  oppres- 
sion and  revolution  would  arise  in  all  parts  of  the 
world.  All  the  Prophets  during  their  appearance,  an- 
nounced to  the  people  the  coming  of  another  Prophet 
and  recorded  a  sign  for  the  subsequent  Mani- 
festation, as  stated  in  the  Books.  Why,  then,  not- 
withstanding the  search  and  expectation  of  the  people 
for  the  Holy  Manifestation  and  the  mention  of  signs 
in  the  Books,  should  such  things  occur  in  the  world  as 
oppressing,  antagonizing  and  persecuting  the  Proph- 
ets and  Chosen  Ones  during  every  age  and  cycle? 
As  it  is  written,  "  Whenever  a  Messenger  cometh 
unto  you  with  that  which  your  souls  desire  not,  ye 
proudly  reject  him;  accusing  some  of  imposture  and 
slaying  others"  (K.  S.  2). 

Now  consider  what  was  the  reason  of  these  deeds 
and  why  they  acted  in  this  manner  toward  the  Aspects 
of  the  Beauty  of  the  Glorious  One.  The  same  thing 
which  led  to  the  contradiction  and  heedlessness  of 
the  servants  in  those  days  causes  the  negligence  of 
these  servants  now.  If  we  say  that  the  divine  proofs 
were  not  perfect  and  complete  and  therefore  caused 
contradiction,  this  is  pure  anathema,  because  it  is  far 
from  the  bounty  of  the  Bounteous  and  remote  from 
the  abundant  Mercy  to  choose  one  soul  from  among 
all  the  servants,  for  the  guidance  of  His  creatures, 
without  bestowing  upon  Him  sufficient  and  perfect 
proofs;  at  the  same  time  punishing  people  for  not 
believing  in  Him.  Nay,  the  generosity  of  the  King 


io  THE    BOOK   OF    IGHAN 

of  Existence  hath  embraced  all  the  contingent  beings 
through  the  appearance  of  the  Manifestations  of 
Himself.  His  Abundance  never  ceases  for  a  moment 
and  the  showers  of  His  Mercy  from  the  clouds  of 
Providence  are  never  restrained.  Consequently  these 
things  proceed  only  from  limited  souls  who  move  in 
the  valley  of  pride  and  haughtiness  and  wander  in 
the  deserts  of  remoteness ;  who  follow  their  own  sup- 
positions and  whatever  they  hear  from  their  religious 
doctors.  Therefore  they  accomplish  nothing  but  op- 
position and  seek  no  result  but  rejection. 

It  is  evident  to  everyone  endowed  with  percep- 
tion, that  had  those  servants  during  the  appearance 
of  each  Manifestation  of  the  Sun  of  Truth,  sanctified 
and  purified  their  eyes  and  hearts  from  whatever  they 
had  seen,  heard  and  conceived,  they  undoubtedly 
would  not  have  been  deprived  of  the  Divine  Beauty 
and  withheld  from  the  Sanctuary  of  Nearness  and 
Union  with  the  Dawning-places  of  Holiness.  As  in 
every  age  they  compared  the  proof  with  knowledge 
acquired  from  their  religious  doctors  and  found  it  to 
be  at  variance  with  their  limited  understandings,  these 
unseemly  actions  proceeded  from  them  in  the  world 
of  appearance.  The  religious  doctors  of  every  age 
have  been  the  cause  of  preventing  the  people  from  the 
shore  of  the  Sea  of  Oneness,  for  the  reins  of  the  peo- 
ple were  in  their  control.  Some  among  them  have 
hindered  the  people  by  love  of  leadership  and  some 
by  lack  of  wisdom  and  knowledge.  Thus  every  Proph- 


THE    BOOK    OF    IGHAN  n 

et  has  quaffed  the  cup  of  martyrdom  and  soared  to 
the  loftiest  horizon  of  Might,  through  the  sentence 
and  sanction  of  the  divines  of  the  age.  What  op- 
pressions have  been  inflicted  by  the  leaders  of  the  time 
and  divines  of  the  age  upon  the  Kings  of  Existence 
and  the  Essences  of  Desire  1  Satisfied  with  these 
limited  and  transient  days,  they  were  debarred  from 
the  everlasting  realm,  their  eyes  deprived  from  wit- 
nessing the  lights  of  the  beauty  of  the  Beloved  and 
their  ears  from  hearing  the  wonderful  melodies  of 
the  Nightingale  of  Desire.  Therefore  the  condition 
of  the  divines  of  every  age  is  recorded  in  all  the  Heav- 
enly Books ;  as  it  is  said  in  the  Koran :  "  O  ye  people  of 
the  Book,  why  do  ye  reject  the  Signs  of  God,  while 
ye  are  the  witnesses  of  them  "  (K.  S.  3)  ?  Also,  "  O 
ye  people  of  the  Book,  why  do  ye  clothe  truth  with 
vanity,  and  knowingly  hide  the  truth  "  (K.  S.  3)  ? 
Also,  in  another  place,  "  Say,  O  people  of  the  Book, 
why  do  ye  bar  the  path  of  God  "  (K.  S.  3)  ? 

It  is  evident  that  the  "people  of  the  Book  "  who 
barred  mankind  from  the  right  path  were  the  divines 
of  that  age,  whose  names  and  records  are  contained 
in  all  the  writings  and  understood  from  most  of  the 
verses  and  traditions,  were  ye  to  see  with  the  eye  of 
God. 

So  gaze  with  Divine  Insight  into  the  horizons  of 
the  Supreme  Knowledge  and  into  the  souls  of  the  per- 
fect words  of  Eternity,  that  all  the  mysteries  of  the 
spiritual  Wisdom  may  appear  without  "  veils  of 


12  THE    BOOK   OF    IGHAN 

glory  "  and  become  manifest  from  behind  the  cover- 
ing of  Favor  and  Bounty.  The  contradictions  of  peo- 
ple and  their  controversies  have  resulted  wholly  from 
their  lack  of  knowledge  and  understanding.  For  ex- 
ample, they  could  not  comprehend  and  attain  to  the 
truth  of  the  explanations  given  by  the  beautiful  Coun- 
tenances of  the  True  One  concerning  the  signs  of 
the  subsequent  Manifestation.  Thus  they  hoisted 
the  standard  of  corruption  and  lifted  the  banner  of 
sedition.  It  is  evident  that  only  the  Eternal  Temples 
apprehend  the  interpretation  of  the  words  uttered  by 
the  Doves  of  Eternity;  and  it  is  only  the  hearing  of 
the  people  of  immortality  which  can  detect  the  melo- 
dies of  the  Nightingale  of  Reality.  The  Copts1  of 
tyranny  have  no  portion  of  the  wine  of  the  Septs2  of 
justice;  and  the  Pharaoh  of  unbelief  will  never  view 
the  White  Hand  of  Moses;  as  it  is  said:  "  None 
knoweth  the  interpretation  thereof  except  God  and 
those  who  are  well  grounded  in  knowledge  "  (K.  S. 
3).  Notwithstanding  this,  they  have  sought  inter- 
pretation of  the  Book  from  the  people  of  veils  and 
did  not  acquire  knowledge  from  its  fountain-head. 
For  instance,  when  the  day  of  Moses  had  passed  and 
the  lights  of  Jesus  pervaded  the  world  from  the  dawn 
of  Spirit,  the  Jews  objected  that  the  one  who  is  prom- 
ised in  the  Pentateuch  must  promote  and  fulfil  the 
laws  of  the  Pentateuch,  whereas  this  youth  of  Naza- 
reth who  calls  himself  the  Messiah  of  God  has  abol- 

1  Unbelievers  in  the  time  of  Moses.  *  Tribes  of  Israel. 


THE    BOOK   OF    IGHAN  13 

ished  the  laws  of  divorce  and  of  the  Sabbath,  which 
are  the  greatest  laws  of  Moses;  and  moreover  the 
signs  of  the  Manifestation  have  not  yet  appeared. 
Thus  the  Jews  are  still  expecting  the  appearance  re- 
corded in  the  Pentateuch.  How  many  of  the  Holy 
Manifestations  of  Unity  and  Dawning-places  of  the 
Light  of  Eternity  have  appeared  since  Mpses  in  the 
world  of  creation,  while  the  Jews  have  been  and  are 
still  veiled  by  their  satanic,  egotistical  veils  and  their 
selfish  erroneous  opinions !  They  still  await  the  time 
when  this  fictitious  temple  will  appear  according  to 
their  understanding  of  the  given  signs.  Consequently 
God  has  punished  them  for  their  sin,  stripped  them 
of  the  spirit  of  faith  and  caused  them  to  suffer  the 
fire  in  the  depths  of  hell  on  account  of  their  igno- 
rance of  the  texts  recorded  in  the  Pentateuch  concern- 
ing the  signs  of  the  subsequent  Manifestation.  Since 
they  did  not  understand  the  reality  of  these  signs  and 
as  such  things  did  not  outwardly  appear,  they  were 
therefore  deprived  of  the  beauty  of  Jesus,  did  not 
attain  to  the  Meeting  of  God  and  were  of  those  who 
await.  Thus  the  nations  by  their  adherence  to  simi- 
lar inventions  arising  from  improper  notions,  have 
deprived  themselves  of  the  pure,  clear  and  flowing 
fountains. 

In  unfolding  these  mysteries,  We  have  mentioned 
some  of  the  texts  of  the  Prophets  in  wonderful  har- 
monies of  Hijaz  (Arabic)  in  former  Tablets  written 
to  one  of  the  believers.  In  these  pages  We  again 


i4  THE   BOOK   OF    IGHAN 

speak  of  them  in  cheerful  melodies  of  Irak  (Persian) 
at  thy  request.  Perchance  this  may  guide  those 
athirst  in  the  deserts  of  remoteness  to  the  Sea  of  Near- 
ness and  those  wandering  in  the  wilderness  of  separa- 
tion and  abandonment  to  the  Tents  of  Presence  and 
Union.  Thus  the  clouds  of  error  may  be  removed 
and  the  world-illuminating  Sun  of  Guidance  dawn 
from  the  horizon  of  the  soul.  We  trust  in  God,  seek- 
ing His  assistance.  Perchance  there  may  flow  from 
this  pen  that  whereby  the  minds  of  the  people  will 
be  quickened  until  they  arise  from  their  beds  of  heed- 
lessness  and,  through  the  permission  of  God,  hear  the 
warble  of  the  Nightingales  of  Paradise  from  the 
Tree  planted  in  the  Rizwan  of  Unity  by  the  Hands 
of  Power. 

It  has  been  evident  and  clear  to  the  possessors  of 
Knowledge  that  when  the  fire  of  the  love  of  Jesus 
burned  the  veils  of  Jewish  limitations,  and  the  au- 
thority of  His  Holiness,  even  in  the  outward  sense 
was  partially  recognized,  that  Beauty  of  the  Invisible 
spoke  of  separation  to  some  of  His  spiritual  com- 
panions and  enkindled  the  fire  of  yearning,  saying: 
"  I  go  and  I  come  again."  And  in  another  place  he 
said :  "  I  go  and  another  will  come  who  will  tell  you  all 
that  I  have  not  told  you  and  will  finish  all  that  I  have 
said."  These  two  statements  are  in  reality  one,  were 
ye  to  witness  the  Manifestations  of  Oneness  with  the 
eye  of  God. 

To  one  who  views  with  ideal  perception,  the  Book 


THE    BOOK   OF    IGHAN  15 

of  Jesus  as  well  as  His  Cause  were  in  fact  confirmed 
at  the  time  of  the  "  Seal  of  the  prophets  "  (Moham- 
med). In  name,  Mohammed  said  "I  am  Jesus," 
even  ratifying  the  signs,  records  and  Book  of  Jesus 
as  being  from  the  presence  of  God.  In  this  sense 
there  is  neither  any  difference  in  them  nor  in  their 
Books,  inasmuch  as  both  have  arisen  by  the  com- 
mand of  God,  speaking  the  praise  of  God.  The 
Books  of  both  declared  the  ordinances  of  God.  For 
this  reason  Jesus  said  "  I  will  go  and  come  again." 
Even  as  the  sun  :  If  the  sun  of  to-day  says  "  I  am 
the  sun  of  yesterday,"  it  is  true;  and  yet  if  according 
to  daily  sequence,  it  says  "  I  am  other  than  the  sun 
of  yesterday,"  this  is  also  true.  Likewise  consider  the 
days:  If  it  be  said  that  all  the  days  are  the  same, 
it  is  correct  and  true;  and  if  it  be  said  that  according 
to  name  and  designation  they  differ  from  each  other, 
this  also  is  true  as  thou  seest.  For  though  they  are 
the  same,  yet  in  each  one  there  is  a  name,  quality  and 
designation  which  is  different  from  the  other.  By 
the  same  method  and  explanation,  understand  the 
stations  of  separation,  difference  and  oneness  of  the 
Holy  Manifestations,  so  that  thou  mayest  compre- 
hend the  interpretations  of  the  words  of  the  Cre- 
ator of  the  Names  and  Attributes,  concerning  separa- 
tion and  union.  Thus  wilt  thou  fully  discover  the 
answer  to  thy  question  why  that  Eternal  Beauty  hath, 
in  various  instances,  called  Himself  by  a  different 
name  and  title. 


16  THE   BOOK   OF    IGHAN 

Afterward  the  companions  and  disciples  of  His 
Holiness  (Jesus)  asked  Him  concerning  the  sign  of 
the  Return  and  the  Manifestation,  and  at  what  time 
this  sign  shall  appear.  The  same  question  was  asked 
that  peerless  Countenance  upon  several  occasions,  and 
His  Holiness  in  each  instance  mentioned  a  certain 
sign,  as  recorded  in  the  four  Gospels. 

This  Oppressed  One  now  speaks  of  one  of  these 
instances,  thus  conferring  the  hidden  benefits  of  the 
Tree  of  Reward  (lit.  stored  up  tree)  for  the  sake  of 
God,  upon  His  servants;  so  that  the  mortal  temples 
may  not  be  deprived  of  the  immortal  fruits  and  may 
perchance  attain  to  a  sprinkling  of  the  never-failing 
rivers  of  the  Lord  of  Glory,  which  are  flowing  in 
Baghdad,  "the  abode  of  peace."  We  ask  neither 
recompense  nor  reward.  "  We  feed  you  for  the  sake 
of  God  only,  We  desire  no  recompense  from  you  nor 
any  thanks"  (K.  S.  76).  This  is  a  food  whereby 
brilliant  souls  and  minds  find  eternal  life  and  this  is 
that  table  of  which  it  is  spoken :  "O  our  Lord,  cause  to 
descend  upon  us  food  from  Heaven  "  ( K.  S.  5 )  1 
This  food  is  never  withheld  from  those  who  deserve 
it  and  is  never  exhausted.  It  grows  continually  from 
the  Tree  of  Grace  and  descends  from  the  Heavens 
of  Justice  and  Mercy.  As  it  is  said :  "  Dost  thou  not 
see  how  God  putteth  forth  a  parable :  a  good  word  is 
as  a  good  tree  whose  root  is  firmly  fixed  in  the  earth 
and  whose  branches  reach  unto  Heaven;  which  bring- 
eth  forth  its  fruit  in  all  seasons  "  (K.  S.  14). 


THE    BOOK   OF    IGHAN  17 

Alas  that  man  should  withhold  himself  from  this 
excellent  gift  and  deprive  himself  of  this  eternal 
bounty  and  perpetual  life !  Therefore  let  him  appre- 
ciate the  value  of  this  ideal  food;  perchance  the  dead 
bodies  may  receive  new  life  through  the  wonderful 
favors  of  that  Sun  of  Truth  and  faded  souls  may 
develop  into  the  incomparable  Spirit.  O  my  brother, 
effort  is  needful  while  yet  the  days  remain,  in  order 
to  taste  the  Cups  of  Eternity.  The  breeze  of  life 
from  the  city  of  the  Beloved  will  not  blow  continu- 
ally; the  rivers  of  explanation  will  not  forever  flow, 
and  the  doors  of  the  Rizwan  will  not  always  remain 
open.  The  time  will  come  when  the  Nightingales 
of  Paradise  will  fly  from  the  holy  garden  to  Divine 
Nests;  then  thou  wilt  neither  see  the  beauty  of  the 
Rose  nor  hear  the  melody  of  the  Nightingale! 
Therefore  while  the  Dove  of  Eternity  is  singing  and 
rejoicing,  and  the  Divine  Springtime  is  in  splendor 
and  adornment,  avail  thyself  of  the  opportunity  and 
deprive  not  the  ear  of  the  heart,  of  its  melody.  This 
is  the  advice  of  this  servant  to  your  Honor  and  to  the 
beloved  of  God.  Whosoever  wisheth,  let  him  ad- 
vance and  whosoever  wisheth,  let  him  deny;  verily 
God  is  independent  of  him  and  of  that  which  he  may 
see  and  witness. 

These  are  the  melodies  sung  by  Jesus  the  Son  of 
Mary  with  glorious  notes  in  the  Rizwan  of  the  Gos- 
pel, as  to  the  signs  of  the  subsequent  Manifestation. 
When  they  asked  concerning  these  signs,  He  an- 


i8  THE    BOOK   OF    IGHAN 

swered  them,  according  to  the  first  book  ascribed  to 
Matthew  (xxiv.  29-31)  : 

"  Immediately  after  the  tribulation  of  those  days 
shall  the  sun  be  darkened,  and  the  moon  shall  not  give 
her  light,  and  the  stars  shall  fall  from  heaven,  and  the 
powers  of  the  earth  shall  be  shaken:  and  then  shall 
appear  the  sign  of  the  Son  of  man  in  heaven:  and 
then  shall  all  the  tribes  of  the  earth  mourn,  and  they 
shall  see  the  Son  of  man  coming  in  the  clouds  of 
heaven  with  power  and  great  glory.  And  he  shall 
send  his  angels  with  a  great  sound  of  a  trumpet." 
The  translation  of  this  in  Persian1  is  that  after  the 
distress  and  tribulation  which  shall  surround  all  the 
people,  the  sun  shall  be  withheld  from  shining,  that 
is,  be  darkened,  and  the  moon  cease  to  give  light,  the 
stars  of  heaven  will  descend  upon  earth  and  the  pil- 
lars of  the  earth  will  be  shaken.  At  that  time,  the 
signs  of  the  Son  of  Man  shall  appear  in  Heaven,  that 
is,  the  Promised  Beauty  and  Substance  of  Life  shall 
come  from  the  Court  of  the  Invisible  to  the  visible 
world.  And  He  (Jesus)  says:  at  that  time,  all 
the  multitudes  who  inhabit  the  earth  shall  lament  and 
bewail  and  the  people  shall  see  that  Beauty  of  One- 
ness coming  from  Heaven  riding  upon  the  cloud  with 
power,  grandeur  and  a  great  gift,  sending  His  angels 
with  the  mighty  sound  of  a  trumpet.  The  same 
statements  are  recorded  in  the  other  three  Gospels 

1  The  passage  is  quoted  by  Baha  "Ullah  in  Arabic  and  interpreted  in 
Persian. 


THE    BOOK    OF    IGHAN  19 

ascribed  to  Mark,  Luke  and  John.  As  these  have 
been  mentioned  in  detail  in  the  Arabic  Tablets,  We 
do  not  undertake  to  mention  them  here,  but  confine 
ourselves  to  one  of  them.  As  the  doctors  of  the  Gos- 
pel did  not  understand  the  meanings  of  these  state- 
ments and  the  purport  deposited  in  these  words,  but 
adhered  to  their  literal  sense,  they  were  therefore 
withheld  from  the  river  of  the  Mohammedic  Bounty 
and  the  cloud  of  Ahmadic1  Grace.  The  ignorant 
ones  of  that  community,  relying  upon  their  learned 
men,  were  likewise  prevented  from  beholding  the 
beauty  of  the  King  of  Glory.  For  these  mentioned 
signs  did  not  become  manifest  at  the  appearance  of 
the  Ahmadic  Sun.  Finally  that  Essence  of  Life  re- 
turned to  the  eternal  place  of  His  dominion.  Cen- 
turies passed  and  times  rolled  by.  Another  blow  of 
spiritual  breath  was  breathed  into  the  Divine  Trum- 
pet and  dead  souls  came  forth  out  of  the  tombs  of 
heedlessness  and  error  into  the  land  of  guidance  and 
the  place  of  favor.  Still  that  community  is  expect- 
ing the  time  when  these  signs  shall  appear  and  the 
promised  Temple  (Christ)  shall  arise,  that  they  may 
assist  Him,  expend  possessions  in  His  way  and  sacri- 
fice lives  in  His  path.  By  similar  suppositions,  other 
communities  are  kept  afar  from  the  Kawther  of  the 
Significances  of  the  Infinite  Mercy  of  God  and  are 
occupied  with  their  own  imagination.  Besides  this 
passage,  there  is  another  statement  in  the  Gospel: 

1  "Ahmad "  was  one  of  the  titles  of  Mohammed. 


20  THE    BOOK   OF    IGHAN 

11  Heaven  and  earth  shall  pass  away  but  My  words 
shall  not  pass  away."  The  meaning  of  this  in  Per- 
sian is  that  it  is  possible  for  the  heaven  and  earth  to 
pass  away  and  be  destroyed,  whereas  "  My  words  " 
shall  never  pass  away  but  shall  always  be  fixed  and 
permanent  among  mankind.  For  this  reason  the  peo- 
ple of  the  Gospel  say  the  decree  of  the  Gospel  shall 
never  be  abolished  and  that  whenever  the  promised 
Face  appears  with  all  the  signs,  He  must  confirm 
and  establish  the  law  enacted  in  the  Gospel,  so  that  no 
other  religion  may  remain  in  the  world.  To  them  this 
is  one  of  the  confirmed  and  indisputable  facts.  They 
believe  that  even  should  one  appear  with  all  the 
promised  signs  and  declare  against  the  literal  law 
of  the  Gospel,  they  must  not  obey  or  accept  him,  nay 
rather,  they  must  scoff  at  him  and  charge  him  with 
infidelity.  This  was  witnessed  when  the  Moham- 
medic  Sun  appeared.  Had  they  asked  with  all  meek- 
ness from  the  Appearances  of  Oneness  in  every  Mani- 
festation, the  meanings  of  these  words  revealed  in  the 
Books, — through  the  non-attainment  unto  which  all 
people  are  veiled  from  the  Furthermost  Destination 
and  the  Sadrat-El-Muntaha,— they  would  have  been 
surely  directed  to  the  lights  of  the  Sun  of  Guidance 
and  acquainted  with  the  mysteries  of  Knowledge  and 
Wisdom. 

Now  this  servant  explains  a  sprinkling  of  the  mean- 
ings of  these  statements,  so  that  the  possessors  of 
perception  and  intuition  may  thereby  comprehend  all 


THE    BOOK   OF    IGHAN  21 

the  symbols  of  the  Divine  words  and  the  allegorical 
explanations  of  the  Holy  Manifestations;  and  thus 
be  not  debarred  on  account  of  the  (impressive) 
majesty  of  the  words,  from  the  Sea  of  the  Names  and 
Attributes  and  veiled  from  the  Lamp  of  Unity  which 
is  the  place  of  the  manifestation  of  The  Essence. 

As  to  the  words — "  Immediately  after  the  tribula- 
tion of  those  days  " — this  signifies  the  time  when  the 
people  become  afflicted  with  hardship  and  distress. 
This  is  when  the  traces  of  the  Sun  of  Truth  and  the 
fruits  of  the  Tree  of  Knowledge  and  Wisdom  dis- 
appear from  among  mankind  and  the  reins  of  the 
people  fall  into  the  hands  of  the  ignorant;  when  the 
doors  of  Unity  and  Knowledge — the  essential  pur- 
pose of  the  creation  of  man — are  closed;  when  Knowl- 
edge is  changed  into  superstition  and  guidance  into 
adversity,  just  as  it  is  witnessed  in  this  day  that  the 
reins  of  every  party  are  in  the  hands  of  an  ignorant 
one  who  leads  them  in  whatever  way  he  desires. 
Among  them  nothing  remains  of  the  Adored  One  but 
a  name  and  of  the  Desired  One  but  the  letter.  To 
such  an  extent  have  the  winds  of  desire  and  self  pre- 
vailed, that  they  have  extinguished  the  lights  of 
reason  and  conscience  within  the  hearts.  Although 
the  doors  of  the  Divine  Knowledge  are  opened  by 
the  keys  of  the  Supreme  Power,  and  the  essences  of 
the  being  of  things  are  guided  and  illumined  through 
the  knowledge-light  and  holy  bounties,  to  such  an 
extent  that  within  everything  a  door  of  knowledge 


22  THE   BOOK   OF    IGHAN 

is  opened  and  within  every  atom  traces  of  the  sun 
are  visible,  yet  notwithstanding  these  knowledge 
manifestations  have  pervaded  the  world,  they 
have  considered  the  door  of  knowledge  closed,  and 
the  rains  of  mercy  withheld.  Holding  fast  to  sup- 
position, they  are  kept  afar  from  the  firm  Strong 
Handle  of  Knowledge.  They  seem  to  have  intrinsic- 
ally no  desire  for  knowledge  and  its  door,  nor  think 
of  its  appearance.  For  in  supposition  and  imagina- 
tion they  have  found  doors  to  bread,  and  in  the  ap- 
pearance of  the  Manifestor  of  Knowledge  they  see 
nothing  except  the  sacrifice  of  life.  So  they  naturally 
flee  from  this  and  hold  fast  to  the  other.  Although 
they  know  the  Divine  Command  is  One,  yet  from 
every  direction  a  decree  emanates  and  from  every 
place  an  order  is  brought  forth.  No  two  are  found 
who  agree  upon  the  same  command,  for  they  seek  no 
God  but  desire  and  follow  no  path  but  error.  They 
deem  leadership  the  ultimate  accomplishment  of  the 
aim  and  account  pride  and  haughtiness  as  final  at- 
tainment to  the  Beloved.  They  consider  selfish  de- 
ceptions preferable  to  the  Divine  decrees.  They  have 
turned  aside  from  submission  and  resignation  and  are 
occupied  with  plots  and  hypocrisies ;  preserving  these 
attitudes  with  all  power  and  strength,  lest  a  blemish 
find  access  to  their  dignity  or  a  flaw  appear  in  their 
honor.  Should  an  eye  be  illumined  by  the  collyrium 
of  Divine  enlightenments,  it  would  behold  a  number 
of  wild  beasts  preying  upon  the  dead  bodies  of  the 


THE    BOOK   OF   IGHAN  23 

servants.  What  tribulations  and  distress  could  be 
greater  than  these  mentioned  conditions?  For  if 
one  wishes  to  seek  a  truth  or  knowledge,  he  knows 
not  to  whom  to  refer  or  from  whom  to  enquire,  be- 
cause opinions  are  different  and  paths  are  many.  This 
tribulation  and  distress  is  one  of  the  signs  of  every 
Manifestation,  and  unless  it  happens,  the  Sun  of 
Truth  does  not  become  manifest,  because  the  morn 
of  the  appearance  of  Guidance  dawns  after  the  night 
of  error.  Therefore  the  traditions  and  records  con- 
tain all  these  statements,  that  infidelity  will  cover 
the  world,  darkness  prevail  and  similar  things  as 
mentioned.  For  the  sake  of  brevity  this  servant  does 
not  undertake  to  mention  the  texts  of  these  traditions, 
as  they  are  well  known. 

If  the  people  understand  this  tribulation  (lit.  nar- 
rowness) to  mean  that  the  earth  should  become  con- 
tracted, or  other  things  which  they  have  shaped  in 
their  imagination,  this  will  never  be  realized  and  they 
will  necessarily  say  that  this  condition  has  not  ap- 
peared,— just  as  they  have  said  and  are  still  saying. 
Briefly,  by  tribulation  is  meant  the  narrowness  (diffi- 
culty in  attainment)  of  Divine  Knowledges  and  un- 
derstanding the  Supreme  Words.  In  the  days  of  the 
disappearance  of  the  Sun  and  His  mirrors,1  the  serv- 
ants fall  into  narrowness  and  hardship,  knowing  not 
to  whom  they  should  turn ;  as  has  been  said. 

1 A  Prophet  and  His  immediate  successors ;  as  Christ  and  His  dis. 
ciples,  etc. 


24  THE    BOOK   OF    IGHAN 

Therefore  We  make  known  unto  thee  the  in- 
terpretation of  the  traditions  and  reveal  unto 
thee  the  mysteries  of  Wisdom,  so  that  thou  mayst 
be  informed  of  the  purport  and  become  of  those 
who  have  drunk  from  the  cup  of  Knowledge  and 
Wisdom  1 

As  to  the  words — "  The  sun  shall  be  darkened  and 
the  moon  shall  cease  to  give  her  light  and  the  stars 
shall  fall  from  heaven:" — The  purport  of  "sun" 
and  "  moon "  as  mentioned  in  the  words  of  the 
Prophets  is  not  confined  to  the  phenomenal  sun  and 
moon  which  are  seen ;  nay  rather,  they  have  intended 
for  "  sun  "  and  "  moon  "  manifold  meanings.  In 
every  instance  they  intend  a  certain  meaning  applica- 
ble thereto.  For  example,  one  meaning  of  the  "  sun  " 
is  the  "  Suns  of  Truth  "  which  dawn  from  the  Day- 
spring  of  Pre-existence  and  transmit  bounty  to  all  the 
contingent  beings.  These  Suns  of  Truth  are  the  Uni- 
versal Manifestations  of  the  Divinity  in  the  world 
of  His  Attributes  and  Names.  As  by  the  command 
of  the  Real  Adored  One  the  development  of  material 
things  such  as  fruits,  trees,  colors,  minerals  and  what- 
ever exists  in  the  phenomenal  world  is  through  the 
assistance  of  the  phenomenal  sun,  so  the  Trees  of 
Unity,  the  Fruits  of  Oneness,  the  Leaves  of  Abstrac- 
tion, the  Flowers  of  Knowledge  and  Assurance  and 
the  Myrtles  of  Wisdom  and  Utterance  appear 
through  the  training  of  the  Ideal  Suns.  Therefore 
when  these  Suns  arise,  the  world  is  renewed,  the 


THE    BOOK   OF    IGHAN  25 

rivers  of  Life  flow,  the  seas  of  Beneficence  move,  the 
clouds  of  Grace  gather  and  the  breezes  of  Bounty 
blow  upon  the  temples  of  beings.  Through  the  heat 
of  these  Divine  Suns  and  Ideal  Fires  the  heat  of  the 
love  of  God  is  produced  in  the  pillars  of  the  world; 
and  through  the  favor  of  these  abstracted  Spirits  the 
immortal  Spirit  of  Life  is  conferred  upon  the  bodies 
of  the  mortal  dead. 

The  phenomenal  sun  is  in  reality  a  single  sign  of 
the  splendor  of  that  Ideal  Sun  which  hath  neither 
comparison,  likeness,  equal  nor  peer.  All  things  are 
supported  through  Its  existence,  are  manifest  through 
Its  bounty  and  will  return  to  It.  All  things  have 
appeared  from  It  and  are  restored  to  the  treasuries 
of  Its  command.  All  contingent  beings  originated 
from  It  and  revert  to  the  depositories  of  Its  order. 
If  in  explanation  and  mentioning,  these  (Suns)  are 
only  designated  by  some  of  the  Names  and  Attributes, 
as  you  have  heard  and  hear,  this  is  intended  for  the 
understanding  of  weak  and  imperfect  minds.  Other- 
wise they  have  been  eternally  sanctified  from  every 
name  and  will  be  purified  from  every  attribute.  The 
essences  of  names  have  no  access  to  the  court  of  their 
holiness  and  subtleties  of  attributes  have  no  approach 
to  the  kingdom  of  their  might.  God  is  too  glorified 
for  His  Chosen  Ones  to  be  known  except  by  their 
own  selves,  or  that  His  Friends  should  be  described 
by  any  other  than  their  own  beings.  He  is  exalted 
far  above  what  the  servants  mention  in  description 


26  THE    BOOK   OF    IGHAN 

of  them  and  lofty  above  their  comprehension  of 
them! 

In  the  writings  of  the  "  Immaculate  Ones " 
(Imams),  the  word  "  Suns  "  is  frequently  applied  to 
those  Abstracted  Lights  (Manifestations).  One  of 
these  applications  is  found  in  the  prayer  "Nudba"1 — 
"  Where  are  the  rising  Suns?  Where  are  the  brilliant 
Moons?  Where  are  the  shining  Stars?  "  Therefore 
it  is  shown  that  in  the  primary  sense  "  sun,"  "  moon  " 
and  "  stars  "  signify  the  Prophets,  the  saints  and 
their  companions,  through  the  light  of  whose  knowl- 
edges the  worlds  of  the  visible  and  invisible  are  en- 
lightened and  illumined.  In  another  sense,  by  "  sun," 
"  moon,"  and  "  star  "  is  intended  the  divines  of  the 
former  Dispensation  at  the  time  of  the  subsequent 
Manifestation  and  in  whose  hands  are  the  reins  of 
the  religion  of  the  people.  If  they  are  illumined  by 
the  light  of  the  subsequent  Sun  in  His  Manifestation, 
they  will  be  acceptable,  radiant  and  shining;  other- 
wise they  will  be  declared  as  darkened,  even  though 
they  are  apparently  guides.  For  aril  these  states  in- 
cluding belief  and  unbelief,  guidance  and  error,  hap- 
piness and  misery,  light  and  darkness  are  dependent 
upon  the  approval  of  that  Ideal  Sun  of  Divinity.  If 
in  the  Day  of  Judgment  (Day  of  a  new  Manifesta- 
tion), any  one  of  these  divines  is  declared  faithful  by 
the  Source  of  Wisdom,  he  can  truly  be  regarded  as 
possessing  knowledge,  light  and  faith,  and  as  having 

1 "  Lamentation."     Written  by  Ali. 


THE    BOOK    OF    IGHAN  27 

attained  the  good  pleasure  of  God.  Otherwise  igno- 
rance, rejection,  infidelity  and  injustice  will  be  applied 
to  him. 

It  is  evident  to  every  perceiving  one  that  as  the 
light  of  a  star  is  effaced  by  the  rising  of  the  phe- 
nomenal sun,  so  the  sun  of  outward  knowledge,  wis- 
dom and  enlightenment  is  effaced  and  obscured  by 
the  dawning  of  the  Sun  of  Truth.  The  word  "  sun  " 
is  applied  to  the  divines  on  acount  of  their  loftiness, 
distinction  and  renown.  Such  are  the  approved 
divines  of  the  age  who  are  notable  in  countries  and 
recognized  among  the  servants.  If  they  become  ex- 
pressive of  the  Divine  Sun,  they  are  accounted  as 
"  exalted  suns " ;  otherwise  they  are  suns  of  the 
lowest  abyss;  as  it  is  said:  "  The  sun  and  the  moon 
will  return  to  hell  "  (K.  S.  55) . 

Ye  have  undoubtedly  heard  the  meaning  of 
"  sun  "  and  "  moon  "  as  recorded  in  this  verse  and 
there  is  no  need  to  speak  of  it.  Whosoever  is  of  the 
element  of  this  "  sun  "  and  "  moon,"  that  is,  who 
advances  toward  falsehood  and  turns  away  from  the 
Truth,  has  appeared  from  hell  and  will  return  to  it. 
Therefore  O  questioner,  we  must  hold  fast  to  the 
Strong  Handle,  that  perchance  we  may  turn  from 
the  night  of  error  to  the  light  of  guidance,  flee  from 
the  shadow  of  negation  and  seek  the  shelter  of  affir- 
mation, be  delivered  from  the  fire  of  the  infernal  abyss 
and  illumined  by  the  light  of  the  beauty  of  His  High- 
ness the  Gracious.  In  this  manner  We  bestow  upon 


28  THE    BOOK   OF    IGHAN 

you  the  fruits  of  the  Tree  of  Knowledge,  so  that  ye 
may  be  of  those  who  are  enlivened  in  the  Rizwan  of 
the  Wisdom  of  God. 

In  another  sense  the  words  "  sun,"  "  moon  "  and 
"  stars  "  are  applied  to  the  ordinances  and  instruc- 
tions enacted  in  every  religion.  Such  are  prayer  and 
fasting,  which  since  the  disappearance  of  the  beauty 
of  Mohammed  are  greater  and  stronger  than  all  the 
ordinances  in  the  law  of  the  Koran.  This  point  is 
indicated  by  the  records  and  traditions,  and  on  ac- 
count of  its  familiarity,  mention  of  it  is  unnecessary. 
Nay  in  every  age  the  command  of  Prayer  hath  been 
established  and  observed.  It  is  recorded  by  the 
Lights  (Imams)  risen  from  the  Sun  of  Mohammed 
that  in  every  cycle  the  command  of  Prayer  hath  de- 
scended to  the  Prophets,  although  in  each  Dispensa- 
tion it  was  particularized  by  a  different  form  and  new 
ceremonies,  according  to  the  requirements  of  the  time. 
As  in  every  subsequent  Manifestation  the  established, 
shining,  clear  and  fixed  ceremonies,  customs  and  in- 
structions of  the  preceding  Manifestation  are  abol- 
ished, they  symbolically  mentioned  them  by  the  names 
"  sun  "  and  "  moon."  "  That  He  might  prove  you 
and  see  which  of  you  would  excel  in  good  works  " 
(K.S.  67). 

The  words  "  sun  "  and  "  moon  "  in  the  traditions 
are  also  applied  to  prayer  and  fasting,  as  it  is  said: 
"  Fasting  is  radiance  (sun)  and  prayer  is  light."  One 
day  We  were  seated  in  a  certain  place,  when  a  well- 


THE    BOOK   OF    IGHAN  29 

known  divine  entered  and  incidentally  mentioned  this 
tradition,  saying:  "Since  fasting  causes  heat  in  the 
system,  it  is  therefore  interpreted  brilliancy  which  is 
*  sun  ' ;  and  as  the  prayer  of  night  produces  cold,  it  is 
interpreted  light  which  is  '  moon.'  "  We  realized  that 
the  needy  one  had  not  enjoyed  a  single  drop  of  the 
sea  of  Significances  nor  attained  a  single  spark  of  the 
fire  of  the  Sadrat  of  Divine  Wisdom.  After  a  time, 
We  declared  in  the  most  courteous  way:  "  All  your 
Eminence  said  regarding  the  meaning  of  this  tradi- 
tion is  upon  the  tongues  and  lips  of  the  people, 
but  perhaps  by  it  another  meaning  is  also  intended." 
Then  he  asked  for  explanation  and  it  was  said: 
"The  Seal  of  the  Prophets,  the  Master  of  the 
Chosen  Ones  has  likened  the  religion  of  the  Koran 
to  Heaven  because  of  its  exaltation,  loftiness  and 
greatness,  and  because  it  embraces  all  Religions.  As  in 
the  phenomenal  heaven  two  great  and  mighty  pillars 
are  fixed  which  are  the  luminaries  called  sun  and 
moon,  so  likewise  two  orbs  are  ordained  in  the 
Heaven  of  Religion,  which  are  fasting  and  prayer. 
"  Islam  is  Heaven;  fasting  is  its  sun  and  prayer  is  its 
moon." 

Briefly;  this  is  the  purpose  of  the  symbolisms  in 
the  words  of  the  Divine  Manifestations.  Conse- 
quently the  application  of  these  meanings  to  "  sun  " 
and  "  moon  "  in  the  mentioned  instances  is  confirmed 
and  demonstrated  through  revealed  verses  and  re- 
corded traditions.  Therefore  by  the  "  darkness  of 


3o  THE    BOOK   OF    IGHAN 

the  sun  and  moon  "  and  the  "  falling  of  stars  "  is 
intended  the  aberration  of  the  divines  and  the  aboli- 
tion of  the  ordinances  established  in  a  religion,  of 
which  the  Manifestation  of  a  Dispensation  speaks 
through  these  symbols.  Only  the  righteous  have  a 
portion  of  this  cup  and  only  the  just  partake  thereof. 
"  Verily  the  just  shall  drink  of  a  cup  mixed  with 
cafur"1  (K.  S.  76). 

It  is  certain  that  during  every  subsequent  Mani- 
festation, the  "  sun  "  of  the  teachings,  ordinances, 
commands  and  prohibitions  established  in  the  pre- 
ceding Manifestation, — the  "  sun  "  and  "  moon  "  of 
teachings  and  command  under  which  the  people  of 
that  age  are  enlightened  and  guided, — become  dark- 
ened, that  is  their  influence  and  efficiency  vanish. 
Now  consider,  had  the  people  of  the  Gospel  under- 
stood the  purpose  of  "  sun  "  and  "  moon  "  or  in- 
quired concerning  it  from  the  Manifestor  of  Divine 
Knowledge,  without  contradiction  or  obstinacy,  the 
meanings  thereof  would  have  necessarily  become 
clear  and  they  would  not  have  been  confined  in  the 
darkness  of  egotism  and  desire.  Yea,  since  they  did 
not  acquire  the  knowledge  from  its  mine  and  source, 
they  perished  in  the  fatal  valley  of  unbelief  and  error, 
and  are  not  yet  aware  that  all  the  signs  appeared  and 
the  promised  Sun  dawned  from  the  horizon  of  Mani- 
festation, while  the  sun  and  moon  of  former  knowl- 
edges, ordinances  and  teachings  were  darkened  and 
disappeared. 

1  Camphor,  a  fountain  in  Paradise. 


THE    BOOK    OF    IGHAN  31 

Now  step  into  the  path  of  indubitable  Truth  with 
the  eye  of  positive  Knowledge  and  the  wings  of 
actual  Certainty.  "  Say,  God  sent  it  down,  then 
leave  them  to  amuse  themselves  with  their  vain  dis- 
course "  (K.  S.  6).  Thus  thou  mayest  be  accounted 
of  those  companions  of  whom  it  is  said:  "As  for 
those  who  say  Our  Lord  is  God  and  who  act  stead- 
fastly; the  Angels  shall  descend  unto  them"  (K.  S. 
41 ).  Then  shalt  thou  witness  all  these  mysteries  with 
thine  own  eye. 

O  my  brother,  take  the  step  of  the  Soul,  that  thou 
mayest  in  a  moment  traverse  the  distant  valleys  of 
separation  and  remoteness,  enter  the  Rizwan  of 
Union  and  Nearness  and  in  a  breath  attain  to  the 
Divine  Souls.  These  stages  can  never  be  travelled 
nor  the  destination  reached  by  the  step  of  the  body. 
Peace  be  upon  those  who  follow  the  Truth  in  truth 
and  stand  in  the  path  of  Command  upon  the  shore  of 
Knowledge  in  the  Name  of  God.  This  is  the  mean- 
ing of  the  blessed  verse :  "  I  swear  by  the  Lord  of 
the  Easts  and  the  Wests  "  (K.  S.  70),  for  there  is  a 
place  of  dawning  and  a  place  of  setting  for  every 
one  of  these  mentioned  Suns.  As  the  doctors  of  com- 
mentary were  not  informed  of  the  real  meaning  of 
these  Suns,  they  failed  to  interpret  this  verse.  Some 
asserted  that  as  the  sun  rises  every  day  from  a  point 
different  from  that  of  the  preceding  day,  therefore 
He  has  mentioned  ("  easts  and  wests  ")  in  the  plural. 
Others  have  written  that  the  four  seasons  are  in- 


32  THE    BOOK   OF    IGHAN 

tended,  as  at  every  season  the  sun  rises  from  a  cer- 
tain place  and  sets  in  another,  so  "  easts "  and 
"  wests  "  are  spoken  of.  This  is  the  degree  of  the 
knowledge  of  the  servants  and  yet  what  ignorances 
and  defects  they  ascribe  to  the  Essences  of  Knowl- 
edge and  the  Subtleties  of  Wisdom. 

In  like  manner  through  these  clear,  firm,  well- 
founded  and  direct  explanations  understand  the 
"  cleaving  of  Heaven  "  which  is  one  of  the  signs  of 
the  Hour  of  Resurrection:  As  it  is  said:  "When 
the  Heaven  shall  be  cloven  asunder"  (K.  S.  82). 
By  this  is  meant  the  Heaven  of  Religions  elevated 
during  every  Dispensation  and  cloven  asunder  in 
every  subsequent  Manifestation,  that  is,  abolished  and 
annulled.  I  swear  by  God  that  to  one  who  carefully 
considers,  the  cleaving  asunder  of  this  Heaven  is 
greater  than  the  cleaving  of  the  phenomenal  heaven. 
Reflect  a  little;  a  long-established  religion,  under 
which  all  have  grown  and  developed;  by  the  shining 
ordinances  of  which  they  have  been  trained  for  long 
periods;  hearing  nothing  from  their  fathers  and  an- 
cestors except  its  mention,  so  that  the  eyes  see  only 
the  effectiveness  of  its  commands  and  ears  hear  only 
its  ordinances;  then  afterward  one  appearing,  sev- 
ering and  separating  all  these  through  Divine  power 
and  strength,  nay  rather,  abolishing  them.  Consider 
whether  this  is  of  greater  importance  than  that  which 
these  worthless  creatures  have  imagined  concerning 
the  cleaving  of  heaven.  Moreover,  consider  the 


THE    BOOK   OF    IGHAN  33 

difficulties  and  afflictions  of  these  Countenances  in 
executing  the  laws  of  God  in  face  of  all  in  the  earth, 
without  a  worldly  helper  or  assister.  Notwithstand- 
ing the  persecutions  inflicted  upon  these  pure,  high 
and  blessed  Beings,  they  endure  with  the  utmost 
power  and  suffer  with  infinite  strength. 

In  like  manner  understand  the  meaning  of  the 
"  changing  of  the  earth."  Upon  whatever  hearts  the 
clouds  of  mercy  of  that  Heaven  poured  down  the 
shower  of  beneficence,  the  earth  of  those  hearts  was 
changed  into  the  earth  of  Knowledge  and  Wisdom. 
What  Myrtles  of  Unity  have  grown  in  the  gardens 
of  these  hearts  and  what  Anemones  of  Realities  of 
Knowledge  and  Wisdom  bloom  from  these  shining 
breasts !  If  the  earth  of  these  hearts  is  not  changed, 
how  is  it  that  men  not  instructed  in  one  letter,  without 
seeing  a  teacher  or  entering  a  school,  speak  words 
and  knowledges  which  no  one  can  apprehend  ?  They 
seem  to  have  been  moulded  from  the  clay  of  Eternal 
Knowledge  and  kneaded  with  the  water  of  Intuitive 
Wisdom.  Therefore  it  is  said,  "  Knowledge  is  a  light 
which  God  sheds  in  whatsoever  heart  He  willeth." 
It  is  this  kind  of  Knowledge  which  is  praiseworthy; 
not  the  limited  learnings  produced  by  veiled  and  ob- 
scured imaginations,  which  men  often  steal  from  each 
other,  then  glory  over  their  fellow-creatures. 

O  that  the  breasts  of  the  servants  might  be  purified 
and  sanctified  from  the  traces  of  these  limitations  and 
dark  words,  that  they  may  perchance  attain  to  the 


34  THE   BOOK   OF    IGHAN 

splendor  of  the  lights  of  the  Sun  of  Knowledge  and 
Significances  and  to  the  essences  of  the  mysteries  of 
Intuitive  Wisdom! 

Consider,  if  these  barren  soils  of  being  had  not 
been  transformed,  how  could  the  mysteries  of  Unity 
and  the  essences  of  Divinity  have  appeared  and  be- 
come visible  in  them?  Therefore  it  is  said  in  the 
Koran :  "In  that  day,  the  earth  shall  be  changed 
into  another  earth"  (K.  S.  14). 

Even  the  material  earth  is  also  changed  through 
the  breezes  of  the  generosity  of  that  King  of  Exist- 
ence, were  ye  to  reflect  upon  the  mysteries  of  Mani- 
festation ! 

Comprehend  the  meaning  of  the  verse :  "  Since  the 
whole  earth  shall  be  but  His  handful  in  the  Day  of 
Resurrection  and  the  Heavens  (shall  be)  rolled  to- 
gether in  His  right  Hand.  Praise  be  unto  Him  and 
far  may  He  be  exalted  above  the  (idols)  which  they 
associate  (with  Him)"  (K.  S.  39).  The  purport  of 
this  verse  is  that  the  whole  earth  is  grasped  in  His 
Hand  in  the  Day  of  Judgment  and  the  Heaven  is 
enfolded  in  His  Right  Hand. 

Now  justice  is  needed!  If  the  purpose  be  that 
which  the  people  understand,  what  good  will  result 
from  it?  Moreover  it  is  certain  that  a  hand  visible 
to  the  material  sight,  accomplishing  these  things, 
could  not  be  ascribed  to  The  Essence ;  nay  rather,  to 
acknowledge  such  a  thing  is  pure  infidelity  and  sheer 
falsehood.  If  it  be  said  that  it  is  His  Manifestations 


THE    BOOK    OF    IGtfAN  35 

who  are  employed  in  this  matter  in  the  Day  of  Judg- 
ment, this  is  also  very  improbable  and  useless.  Nay, 
by  the  "  earth  "  is  meant  the  earth  of  knowledge  and 
wisdom;  and  by  "heavens,"  the  Heavens  of  Reli- 
gions. Consider  how  He  hath  controlled  the  for- 
merly expanded  earth  of  knowledge  and  wisdom  by 
the  grasp  of  Power  and  Authority,  and  hath  spread 
a  new  and  incomparable  earth  in  the  hearts  of  the 
servants,  causing  new  myrtles,  wonderful  flowers 
and  lofty  trees  to  spring  up  within  their  shining 
breasts. 

In  like  manner  consider  how  the  Heavens  of  the 
formerly  established  Religions  are  rolled  together  in 
<(the  Right  Hand  of  Power,  the  Heaven  of  the  Beyan 
is  hoisted  aloft  by  the  command  of  God  and  adorned 
with  the  sun,  moon  and  stars  of  wonderful  and  new 
commandments ! 

These  are  the  mysteries  of  the  words  which  are 
clearly  unfolded  and  unveiled  that  thou  mayest  com- 
prehend the  Morn  of  Significances  and  extinguish 
the  lamp  of  superstition,  fancy,  doubt  and  suspicion 
through  the  power  of  reliance  and  severance,  and 
light  the  new  lamp  of  Knowledge  and  Assurance  in 
the  recess  of  mind  and  heart. 

The  purpose  of  these  allegorical  words  and  enig- 
matic references  which  emanate  from  the  Command- 
Sources  is  to  test  the  servants  as  mentioned,  so  that 
the  soil  of  excellent  and  shining  hearts  may  be  dis- 
tinguished from  barren  and  mortal  soils.  This  has 


36  THE    BOOK   OF    IGHAN 

always  been  the  Divine  Law  among  the  servants,  as 
revealed  in  the  Books. 

Likewise  consider  the  verse  of  "  Kiblah."1  After 
the  Hegira  of  the  Sun  of  Mohammedic  Prophethood 
from  the  Day-spring  of  Bat'ha  (Mecca)  to  Yathrib 
(Medina),  He  (Mohammed)  turned  toward  Jeru- 
salem at  the  time  of  prayer,  until  the  Jews  spake  some 
unseemly  words  which  are  not  fit  to  be  mentioned  in 
this  place  and  will  lead  to  prolongation.  To  be  brief, 
Mohammed  greatly  distressed,  was  gazing  toward 
the  sky  with  the  eye  of  reflection  and  perplexity. 
Then  Gabriel  descended  and  chanted  the  following 
verse :  "  We  have  seen  thee  turn  thy  face  toward 
heaven,  but  we  will  cause  thee  to  turn  thyself  toward 
a  Kiblah  which  will  please  thee  "  (K.  S.  2) .  Another 
day  he  was  engaged  in  the  mid-day  prayer  with  a  num- 
ber of  his  followers.  They  had  performed  the  first 
two  rak'ats  (prostrations),  when  Gabriel  descended 
and  said:  "Turn  therefore  thy  face  toward  the 
Sacred  Mosque  (at  Mecca)  "  (K.  S.  2).  During 
the  prayer,  His  Holiness,  turning  away  from  Jeru- 
salem, faced  Ca'aba.  Instantly  such  an  agitation  and 
excitement  arose  among  the  companions  that  a 
number  of  them  discontinued  the  prayer  and  left 
Him. 

This  test  was  only  for  the  trial  of  the  servants; 
otherwise  that  Ideal  King  need  not  have  changed  the, 
Kiblah  but  would  have  appointed  Jerusalem  even 

1  The  direction  toward  which  the  face  must  be  turned  when  praying. 


THE    BOOK   OF   IGHAN 


37 


in  that  age,  without  stripping  it  of  this  robe  of  ac- 
ceptance. For  the  command  of  the  Kiblah  was 
not  changed  at  the  time  of  most  of  the  Prophets  ap- 
pointed after  Moses,  such  as  David,  Jesus  and  other 
great  Prophets  who  came  in  the  interval  between 
them.  All  these  Messengers,  on  the  part  of  the  Lord 
of  the  creatures,  commanded  people  to  turn  toward 
that  direction.  Moreover  all  lands  bear  the  same 
relation  to  that  Ideal  King,  except  that  land  which 
He  selects  for  some  especial  thing  at  the  appearance 
of  His  Manifestations.  As  it  is  said:  "  Unto  God  be- 
longeth  the  east  and  the  west,  therefore  whithersoever 
you  turn  yourselves  to  pray,  there  is  the  Face  of 
God"  (K.  S.  2).  Notwithstanding  the  verity  of 
these  facts,  why  was  it  changed,  causing  complaint 
and  lamentation  among  the  servants  and  excitement 
and  agitation  among  the  companions?  Yea,  such 
things  which  cause  dread  to  people,  only  happen  that 
all  may  be  tested  by  the  touchstone  of  God  and  that 
the  truthful  may  be  separated  and  distinguished  from 
the  untruthful.  Therefore  after  the  dissension  of 
the  people,  He  said:  "We  appointed  the  Kiblah 
toward  which  thou  didst  formerly  pray,  only  that  We 
might  know  him  who  followeth  the  Messenger  from 
him  who  turneth  on  his  heel  "  (K.  S.  2).  The  pur- 
port of  this  verse  is  that  He  changed  and  abolished 
the  Kiblah  which  was  Jerusalem,  to  see  who  would 
follow  Him  and  who  would  turn  upon  his  heel,  that  is, 
would  disobey,  reject  and  discontinue  the  prayer  and 


38  THE   BOOK   OF    IGHAN 

run  away  "  like  timorous  asses  fleeing  from  a  lion  " 

(K.  S.  74). 
Were  ye  to  reflect  a  little,  ye  would  find  doors  of 

significances  and  explanations  opened  in  this  subject 
and  statement,  and  behold  all  the  knowledge  and  the 
mysteries  thereof  without  veils.  These  things  are 
only  for  the  purpose  of  training  and  delivering  the 
souls  from  the  cage  of  self  and  desire,  for  that  Ideal 
King  in  Himself  hath  forever  been  independent  of 
the  knowing  of  the  beings,  and  in  His  Identity  will 
ever  be  exalted  above  the  adoration  of  contingent 
things.  A  single  breeze  of  His  Affluence  honors  all 
the  world  with  the  robes  of  wealth,  and  a  mere  drop 
of  the  sea  of  His  Generosity  favors  all  the  existence 
with  Eternal  Life.  But  as  the  purpose  is  to  distin- 
guish between  truth  and  falsehood,  sun  and  shadow, 
therefore  at  every  instant  tests  sent  from  the  presence 
of  the  Lord  of  Might  pour  down  like  copious  rain. 
Were  people  to  ponder  a  little  over  the  former  Proph- 
ets and  their  manifestation,  the  matter  would  become 
so  easy  to  them  that  they  will  not  be  veiled  by  reason 
of  deeds  and  words  which  are  contrary  to  their  ego- 
tism and  desire.  They  will  burn  every  veil  with  the 
fire  of  the  Sadrat  of  Knowledge  and  rest  upon  the 
throne  of  quiescence  and  composure.  For  example, 
Moses  the  Son  of  Amran,  one  of  the  great  Prophets 
and  the  possessor  of  a  Book,  one  day  in  the  earlier 
part  of  His  Dispensation,  before  His  Mission,  was 
passing  through  the  market.  Two  men  were  striving 


THE    BOOK   OF   IGHAN  39 

A 

with  each  other,  one  of  whom  begged  help  from 
Moses.  His  Holiness  assisting  him,  killed  his  op- 
ponent, as  recorded  in  the  Book.  To  speak  of  this 
in  detail  would  delay  and  defer  our  subject.  This 
report  was  published  throughout  the  city  and  fear 
fell  upon  His  Holiness,  according  to  the  text  of  the 
Book.  Finally  He  received  the  message:  "O 
Moses,  verily,  the  magistrates  are  deliberating  con- 
cerning thee,  to  put  thee  to  death  "  (K.  S.  28)  ;  where- 
upon He  left  the  city  and  remained  in  the  service  of 
Shoeb  (Jeth-ro)  in  Midian.  Upon  His  return  He 
arrived  at  the  "  Blessed  Valley  " — the  wilderness  of 
Sinai — where  He  witnessed  the  manifested  Light  of 
the  King  of  Unity  from  the  Tree  "  which  is  neither  of 
the  east  nor  of  the  west  "  (Koran).  He  heard  the 
soul-cheering  Spiritual  Voice  from  the  enkindled  Fire 
of  Divinity  and  was  appointed  to  guide  the  Pharaohic 
souls;  to  deliver  the  people  from  the  valley  of  ego- 
tism and  desire  and  lead  them  to  the  heart- rejoicing 
plains  of  spirit  and  guidance;  to  conduct  all  in  the 
creation  from  the  perplexity  of  remoteness  to  the 
abode  of  the  Peace  of  Nearness,  through  the  Salsabile 
of  Severance.  When  He  entered  the  house  of  Pha- 
raoh and  delivered  that  for  which  He  was  appointed, 
Pharaoh  loosed  his  tongue  in  abuse,  saying :  "  Art  thou 
not  he  who  committed  murder  and  became  an  infidel?  " 
This  was  spoken  by  the  Lord  of  Glory  as  having  been 
said  by  Pharaoh  to  Moses :  "  Yet  hast  thou  done 
thy  deed  which  thou  hast  done  and  thou  art  a  faithless 


40  THE    BOOK   OF    IGHAN 

person.  He  said :  I  did  it  indeed  and  I  was  one  of 
those  who  erred:  wherefore  I  fled  from  you  because 
I  feared  you :  but  my  Lord  hath  bestowed  command 
upon  me  and  hath  appointed  me  one  of  His  Mes- 
sengers "  (K.  S.  26). 

Reflect  upon  the  tests  of  God  and  upon  the  won- 
ders of  His  trials;  how  He  chose  from  among  His 
servants  and  appointed  to  the  greatest  guidance  a 
man  known  to  be  a  murderer  and  who  himself  con- 
fessed his  injustice,  as  recorded  in  the  verse;  a  man 
evidently  brought  up  for  thirty  years  or  less  in  the 
house  of  Pharaoh  and  supported  by  his  food  and 
nourishment  1  This  notwithstanding  that  Mighty 
King  (God)  had  the  power  to  prevent  Moses  from 
committing  murder,  so  that  he  should  not  be  known 
by  this  name  among  the  servants,  causing  dismay  in 
hearts  and  avoidance  by  people. 

Likewise  consider  the  case  of  Mary — how  that 
excellent  countenance  longed  for  death  in  her  per- 
plexity, because  of  the  importance  of  the  matter.  For 
it  is  shown  in  the  blessed  verse  that  after  the  birth  of 
Jesus,  Mary  lamented  with  these  words  upon  her 
lips:  "  Would  that  I  had  died  before  this  and  had 
become  a  thing  forgotten  and  lost  in  oblivion  "  (K. 
S.  19).  I  swear  by  God  that  hearts  are  melted  and 
souls  quiver  when  hearing  these  words.  This  agita- 
tion and  grief  was  caused  by  the  reproach  of  enemies 
and  the  censure  of  the  people  of  unbelief  and  inso- 
lence. Now  reflect;  what  answer  could  Mary  give  to 


THE    BOOK    OF    IGHAN  41 

the  people  ?  How  could  it  be  explained  to  them  that 
a  child  whose  father  was  unknown,  was  of  the  Holy 
Ghost?  So  this  chaste  one  of  eternity  took  her  child 
and  returned  to  her  house.  When  the  eye  of  the 
multitude  fell  upon  her,  they  said:  "O  sister  of 
Aaron,  your  father  was  not  a  bad  man  and  your 
mother  was  not  unchaste  "  (K.  S.  19). 

Consider  this  mighty  test  and  most  great  trial. 
Notwithstanding  all  this,  God  conferred  Prophethood 
upon  that  Essence  of  Spirit  (Jesus)  who  was  known 
among  people  as  fatherless,  and  appointed  Him  His 
proof  to  all  in  the  heavens  and  earth. 

Behold  how  the  King  of  Creation  causes  the  affairs 
of  the  Manifestations  to  appear  contrary  to  the  wish 
and  desire  of  the  servants.  When  thou  art  acquainted 
with  these  essences  of  mysteries  thou  wilt  be  informed 
of  the  purpose  of  that  Beloved  One  and  discover  the 
words  and  deeds  of  that  powerful  King  to  be  alike; 
so  that  whatever  is  manifest  in  His  deeds  is  evident 
in  His  words,  and  whatever  is  seen  in  His  words  shows 
forth  in  His  deeds.  Consequently  these  deeds  and 
words  are  outwardly  a  punishment  for  the  evil-doers, 
while  inwardly  a  mercy  for  the  just.  To  one  who 
perceives  with  the  eye  of  the  heart,  the  words  revealed 
from  the  Heaven  of  Will  are  as  one  with  the  actions 
proceeding  from  the  Kingdom  of  Power;  and  are 
understood  to  be  the  same.  This  has  already  been 
mentioned. 

Now,  O  my  brother,  if  such  things  should  happen 


42  THE    BOOK   OF    IGHAN 

or  such  events  take  place  in  this  age,  consider  what 
the  people  would  do !  I  swear  by  the  Educator  of 
Existence  and  the  Revealer  of  Words  that  they  will 
at  once  declare  (those  concerned)  infidels  and  con- 
demn to  death.  Should  a  hundred  thousand  cries 
be  raised,  it  would  not  enter  a  single  ear  that  a  father- 
less one  had  been  appointed  to  Prophethood  or  a 
murderer  had  given  utterance  to  "  verily  I  am  God," 
from  the  Tree  of  Fire.  Where  would  they  listen  to 
one  who  announced  that  a  Jesus  had  appeared 
through  the  breath  of  the  Holy  Spirit  or  that  a  Moses 
had  been  appointed  by  the  Irresistible  Command? 

If  the  eye  of  Justice  be  opened,  it  will  be  seen  from 
all  these  explanations  that  similar  happenings  and 
their  consequences  are  evident  in  this  day.  Although 
such  conditions  have  not  appeared  during  this  Mani- 
festation, yet  people  clinging  to  the  imaginations  of 
rejected  souls  have  made  charges  and  inflicted  calami- 
ties the  like  of  which  hath  never  appeared  in  the  world 
of  creation. 

God  is  Great!  When  explanation  reached  this 
point,  spiritual  fragrance  wafted  from  the  Dawn  of 
Sublimity  and  the  breeze  of  morning  blew  from  the 
City  of  the  Sheba  of  Eternity.  Its  breath  conferred 
fresh  glad  tidings  upon  the  soul  and  an  immeasurable 
expansion  upon  the  spirit!  It  spread  a  new  carpet 
and  brought  precious  and  innumerable  gifts  from  that 
Traceless  Beloved  for  whose  lovely  stature  the  robe 
of  mention  is  short  and  for  whose  shining  figure  the 


THE    BOOK   OF    IGHAN  43 

mantle  of  explanation  is  inadequate.  It  unfolds  the 
^allegory  of  meanings  without  word  and  reveals  the 
mysteries  of  explanation  without  tongue.  It  teaches 
lamentation  and  mourning  to  the  nightingales  of  the 
foliage  of  separation  and  absence;  instructs  them  in 
the  rule  and  ceremony  of  love  and  loving,  and  in  the 
mystery  of  heart-surrender.  It  imparts  the  mode  of 
ravishment  and  charm  to  the  wonderful  flowers  of 
the  Rizwan  of  Nearness  and  Union,  confers  the  mys- 
teries of  truths  upon  the  anemones  of  the  garden  of 
love  and  deposits  its  minute  allegories  and  their  sub- 
tleties in  the  breasts  of  the  lovers.  It  hath  shown  such 
favor  at  this  hour  that  the  Holy  Spirit  envies  greatly. 
It  hath  given  to  a  drop  the  waves  of  a  sea  and  en- 
dowed a  mote  with  the  splendor  of  a  sun.  Bounties 
have  reached  such  a  measure  that  the  beetle  seeks  to 
attain  the  musk-sac  and  the  bat  hath  chosen  residence 
in  the  face  of  sunshine.  It  hath  raised  the  dead  from 
the  graves  of  the  body  through  the  breath  of  life; 
seated  the  ignorant  in  the  high  station  of  knowledge 
and  established  the  unjust  upon  the  summit  of  justice. 
The  world  of  existence  is  impregnated  with  all 
these  favors,  awaiting  the  time  when  the  trace  of  this 
invisible  Providence  shall  appear  in  the  earth,  lead 
the  exhausted  athirst  to  the  clear  Kawther  of  the  Be- 
loved and  enable  wanderers  in  the  wilderness  of  re- 
moteness and  death  to  reach  the  Tent  of  Nearness 
and  Life  of  the  Beloved.  Who  will  sow  these  seeds 
of  holiness  in  the  ground  of  the  heart?  And  in  the 


44  THE    BOOK    OF    IGHAN 

garden  of  whose  soul  will  the  anemones  of  Invisible 
Realities  bloom?  In  a  word;  the  Sadrat  of  Love  in 
the  Sinai  of  Love  is  too  intensely  enkindled  to  be 
quenched  and  exhausted  by  waters  of  explanation. 
Seas  fail  to  allay  the  thirst  of  this  fish,  and  this  bird  of 
fire  can  only  abide  in  the  fire  of  the  face  of  the  Be- 
loved. Therefore  O  brother,  light  the  lamp  of  Spirit 
with  the  oil  of  Wisdom  in  the  recess  of  the  heart  and 
protect  it  by  the  glass  of  Knowledge,  that  the  breath 
of  polytheistic  souls  may  not  extinguish  it  nor  prevent 
its  shining. 

Thus  have  we  illumined  the  Horizon  of  the 
Heaven  of  Utterance  with  the  lights  of  the  Suns  of 
Knowledge  and  Wisdom,  so  thy  heart  may  thereby 
be  tranquillized  and  thou  mayst  become  of  those  who 
soar  upon  the  wings  of  assurance  in  the  sky  of  the 
love  of  their  Lord  the  Merciful! 

As  to  the  words — "  Then  shall  appear  the  sign 
of  the  Son  of  Man  in  heaven  " — He  says  that  after 
the  eclipse  of  the  Sun  of  Divine  Knowledge  and  the 
falling  of  the  stars  of  the  established  ordinances, — 
after  the  darkening  of  the  Moon  of  Knowledge — 
which  is  the  Educator  of  the  servants, — and  disap- 
pearance of  the  landmarks  of  guidance  and  pros- 
perity,— after  the  morn  of  faithfulness  and  peace  is 
obscured,  then  shall  the  sign  of  the  Son  of  Man  ap- 
pear in  heaven.  By  "  heaven  "  is  meant  the  phe- 
nomenal heaven.  For  preceding  the  appearance  of 
that  firmament  of  the  Heavens  of  Justice  and  the 


THE    BOOK    OF    IGHAN  45 

floating  of  the  Ark  of  Guidance  upon  the  Sea  of 
Grandeur,  a  star  becomes  visible  in  the  sky,  which 
announces  the  manifestation  of  that  "  Most  Great 
Orb  "  to  the  people  of  the  heavens.  Likewise  a  star 
appears  in  the  Heaven  of  Significance,  which  an- 
nounces that  "  Most  upright  and  precious  Dawn  "  to 
the  people  of  the  earth.  These  two  signs  have  ap- 
peared in  both  the  outward  heaven  and  inward  heaven 
preceding  the  Manifestation  of  every  Prophet,  as 
has  been  heard.  One  was  the  "  Friend  of  the  Merci- 
ful "  (Abraham).  Before  the  appearance  of  His 
Holiness,  Nimrod  had  a  dream  and  summoned  the 
soothsayers.  They  warned  him  of  the  rise  of  a  star 
in  the  sky.  Likewise  a  man  appeared  in  the  earth 
who  announced  the  Manifestation  of  His  Holiness 
Abraham  the  Prophet. 

After  Him,  was  the  story  of  the  "  Interlocutor  of 
God"  (Moses).  The  soothsayers  of  that  period 
warned  Pharaoh  that  a  star  had  risen  in  the  sky,  indi- 
cating the  birth  of  a  child  in  whose  hand  was  his 
destiny  and  that  of  his  people.  Also  a  wise  man  ap- 
peared, who  in  the  evenings  consoled  and  assured 
the  children  of  Israel,  announcing  good  tidings  to 
them,  as  recorded  in  the  books.  If  the  details  of  these 
matters  be  mentioned,  this  treatise  would  become  a 
volume.  Moreover  We  do  not  wish  to  cite  stories 
of  past  occurrences.  God  testifies  that  even  this  ex- 
planation is  only  through  great  love  for  your  Honor, 
so  that  perchance  a  multitude  of  the  needy  ones  of 


46  THE   BOOK   OF    IGHAN 

earth  may  arrive  at  the  haven  of  wealth,  a  number 
of  ignorant  ones  may  reach  the  sea  of  Knowledge,  and 
the  athirst  for  enlightenment  may  attain  to  the  Sal- 
sabile  of  Wisdom.  Otherwise  this  servant  deems  en- 
gaging in  these  subjects  a  great  iniquity  and  accounts 
it  a  weighty  transgression. 

When  the  Manifestation  of  Jesus  drew  nigh,  some 
of  the  Magi  who  were  aware  of  the  appearance  of  the 
star  of  Jesus  in  Heaven,  followed  the  trace  thereof 
until  they  entered  the  city  which  was  the  imperial 
residence  of  Herod, — for  in  those  days  the  rule 
of  those  countries  was  under  his  control, — saying: 
i{  Where  is  he  who  was  born  King  of  the  Jews  ?  For 
we  have  seen  his  star  in  the  east  and  are  come  to  wor- 
ship him."  After  making  enquiries,  they  learned 
that  the  child  was  born  in  Bethlehem  of  Judea.  This 
was  the  sign  in  the  outward  heaven. 

As  to  the  sign  in  the  inward  heaven,  that  is  in  the 
Heaven  of  Knowledge  and  Significances; — this  was 
the  appearance  of  John  the  son  of  Zachariah,  who  an- 
nounced the  Manifestation  of  His  Holiness  (Jesus) 
to  the  people ;  as  it  is  said :  "  Verily  God  announceth 
to  thee,  John,  who  shall  acknowledge  the  Word  which 
cometh  from  God;  an  honorable  person  and  one  of 
the  righteous  "  ( K.  S.  3 ) .  By  the  "  Word  "  is  meant 
His  Holiness  Jesus,  the  announcer  of  whose  Mani- 
festation was  John.  It  is  also  recorded  in  heavenly 
tablets:  "Johanna  was  preaching  in  the  wilderness 
of  Judea,  saying  *  repent,  for  the  Kingdom  of  Heaven 


THE    BOOK    OF    IGHAN 


47 


is  at  hand.'  "  (Matt.)  By  Johanna  is  meant  John. 
Likewise  before  the  appearance  of  the  beauty  of 
Mohammed,  the  signs  in  the  outward  heaven  became 
manifest  and  the  inward  signs  were  four  men  who 
successively  announced  to  the  people  the  Manifesta- 
tion of  that  Divine  Sun  upon  earth.  Rouz-bih  sur- 
named  Salman  was  favored  with  the  honor  of  serving 
them.  When  the  time  of  death  came  to  one,  he  sent 
Rouz-bih  to  the  other,  until  the  turn  of  the  fourth 
arrived.  He,  at  the  time  of  death  said:  "  O  Rouz- 
bih,  after  enshrouding  and  burying  me,  go  thou  to 
Hijaz  where  the  Mohammedic  Sun  will  rise.  To 
thee  be  glad  tidings  of  the  meeting  of  His  Holiness !  " 

As  to  this  wonderful  and  impregnable  Cause,  most 
of  the  astronomers  announced  the  appearance  of  the 
star  in  the  phenomenal  heaven.  Likewise  the  two 
brilliant  lights — Ahmad  and  Kazim  (may  God  sanc- 
tify their  dust) — appeared  in  the  earth. 

Consequently  it  is  shown  by  these  expressions  that 
before  the  coming  of  each  one  of  the  Mirrors  of 
Unity,  the  signs  of  that  Manifestation  appear  in  the 
outward  heaven  as  well  as  in  the  inward  Heaven 
which  is  the  station  of  the  Sun  of  Knowledge,  the 
Moon  of  Wisdom  and  the  Stars  of  Significances 
and  Utterance.  It  is  the  appearance  of  a  perfect 
man  before  every  Manifestation  to  train  and  prepare 
the  servants  for  the  meeting  of  that  Sun  of  Divinity 
and  Moon  of  Unity. 

As  to  His  words:    "  And  then  shall  all  the  tribes 


48  THE    BOOK   OF    IGHAN 

of  the  earth  mourn  and  they  shall  see  the  Son  of  Man 
coming  in  the  clouds  of  heaven  with  power  and  great 
glory  "  (Matt.  24-30) — The  purport  of  this  saying 
is  that  at  that  time  the  people  will  lament  because  of 
the  absence  of  the  Sun  of  Divine  Beauty,  the  Moon  of 
Knowledge  and  the  Stars  of  Intuitive  Wisdom;  then 
it  will  be  witnessed  that  the  Face  of  the  Promised 
One  and  the  Beauty  of  the  Adored  One  will  descend 
from  heaven  riding  upon  a  cloud ;  that  is  that  Divine 
Beauty  will  appear  from  the  Heavens  of  the  Supreme 
Will,  in  the  human  temple.  The  purpose  of 
"  heaven  "  is  none  other  than  to  denote  the  exalta- 
tion and  loftiness  which  is  the  station  of  the  appear- 
ance of  those  Day-springs  of  Holiness  and  Dawning- 
places  of  Pre-existence.  Although  these  Ancient  Be- 
ings outwardly  appear  from  the  wombs  of  mothers, 
yet  in  reality  they  descend  from  the  Heavens  of  Com- 
mand; and  although  they  dwell  upon  the  earth,  yet 
they  recline  upon  the  couch  of  Significances ;  and  while 
walking  among  the  servants,  they  soar  in  the  skies  of 
Nearness.  They  journey  in  the  land  of  Spirit  without 
the  motion  of  foot  and  fly  upward  to  the  summit  of 
Oneness  without  wing.  In  every  breath  they  traverse 
the  world  of  creation  east  and  west,  and  in  every  mo- 
ment pass  through  the  kingdom  of  the  Seen  and  Un- 
seen. They  are  established  upon  the  throne  of  "  no 
employment  keepeth  Him  from  doing  many  things 
(at  the  same  time),"  and  they  are  seated  upon  the 
chair  of  "  every  day  (is)  He  employed  in  (some 


THE    BOOK   OF    IGHAN  49 

new)  work  "  (K.  S.  55).  They  are  sent  forth  from 
the  loftiness  of  the  power  of  the  King  of  Pre-exist- 
ence  and  from  the  exaltation  of  the  Will  of  the  Most 
Great  Ruler.  Therefore  He  says  He  shall  "  descend 
from  heaven." 

The  word  "  heaven  "  is  used  in  many  senses  in  the 
utterances  of  the  Suns  of  Significances;  such  as  the 
"  heaven  of  Command,"  the  "  heaven  of  Will,"  the 
"  heaven  of  Desire,"  the  "  heaven  of  Knowledge," 
the  "  heaven  of  Assurance,"  the  "  heaven  of  Explana- 
tion," the  "  heaven  of  Epiphany,"  the  "  heaven  of 
Concealment,"  etc.  In  every  instance  He  intends  for 
the  word  "  heaven  "  a  meaning  which  can  only  be 
comprehended  by  those  who  have  knowledge  of  the 
mysteries  of  Oneness  and  have  quaffed  from  the  chal- 
ices of  Eternity.  For  example,  it  is  said  "  Your  sus- 
tenance is  in  the  heaven,  and  also  that  which  ye  are 
promised"  (K.  S.  51),  although  sustenance  grows 
up  from  the  earth.  Likewise,  "  the  names  come  down 
from  heaven,"  although  they  proceed  from  the  tongue 
of  the  servants.  Shouldst  thou  make  the  mirror  of 
heart  pure  and  clear  from  the  dust  of  prejudice,  thou 
wilt  comprehend  all  the  symbols  in  the  sayings  of  the 
perfect  Word  of  Divinity  in  every  Manifestation  and 
be  informed  of  the  mysteries  of  Knowledge.  But 
unless  thou  destroyest  with  the  fire  of  Severance  the 
veils  of  learning  which  are  conventional  among  the 
servants,  thou  wilt  not  attain  to  the  brilliant  morn  of 
the  Ideal  Knowledge. 


50  THE    BOOK   OF    IGHAN 

Knowledge  is  divided  into  two  kinds: — Divine 
Knowledge  and  Satanic  knowledge.  One  appears 
from  the  inspirations  of  the  Ideal  King;  the  other 
emanates  from  the  imaginations  of  darkened  souls. 
The  teacher  of  one  is  the  Exalted  God  and  the  teacher 
of  the  other  is  sensual  suggestion.  The  explanation 
of  one  is  "  fear  God  and  God  will  teach  you,"  and 
the  definition  of  the  other  is  "  knowledge  is  the  great- 
est veil."  The  fruits  of  one  tree  are  patience,  long- 
ing, wisdom  and  love,  and  the  fruits  of  the  other  are 
pride,  vain-glory  and  conceit.  No  scent  of  these  ob- 
scure learnings,  the  darkness  of  which  hath  encom- 
passed all  regions,  is  inhaled  from  what  the  Masters 
of  Utterance  have  explained  concerning  the  meaning 
of  Knowledge.  The  only  fruit  of  this  tree  is  injustice 
and  iniquity,  and  it  yields  no  crop  but  malice  and 
hatred.  Its  fruit  is  deadly  poison  and  its  shadow  is 
a  destructive  fire.  How  excellent  is  the  saying,  "  cling 
to  the  hems  of  passion,  cast  off  modesty,  abandon  the 
pathway  of  the  devotees  though  they  may  be  illus- 
trious." 

Consequently  the  breast  must  be  purified  from  all 
that  has  been  heard  and  the  heart  sanctified  from  all 
attachments,  so  that  it  may  become  a  recipient  of  the 
invisible  inspiration  and  a  treasury  of  the  mysteries 
of  Supreme  Knowledges.  Therefore  it  is  said — "  The 
traveller  in  the  White  Path  and  in  the  Red  Support 
shall  never  reach  his  homestead  unless  he  is  empty- 
handed  from  all  that  is  possessed  by  the  people."  This 


THE    BOOK    OF    IGHAN  51 

is  the  condition  of  the  traveller;  duly  reflect  and  medi- 
tate, that  thou  mayest  be  informed  of  the  purpose  of 
the  Book,  without  veil.  To  resume:  We  are  kept 
afar  from  the  subject,  yet  all  mention  is  concerning 
the  subject;  and  We  swear  by  God  that  notwithstand- 
ing Our  desire  to  abridge  and  be  brief,  We  find  that 
the  reins  of  the  pen  slip  from  the  hand.  Yet  how 
countless  are  the  pearls  still  unpierced  in  the  shell  of 
heart  and  how  many  are  the  houris  of  significances 
concealed  in  the  chambers  of  Wisdom,  which  no  one 
has  ever  touched !— "  which  neither  man  nor  genii 
has  defiled"  (K.  S.  55).  Notwithstanding  all  these 
explanations,  it  seems  as  if  not  one  letter  of  the  pur- 
pose hath  been  mentioned  and  no  sign  of  the  object 
hath  been  explained.  When  will  an  intimate  one  be 
found  to  don  the  garb  of  pilgrimage  to  the  sacred 
precinct  of  the  Friend  and  attain  to  the  Caaba  of  the 
Desired  one?  to  hear  and  discover  the  mysteries  of 
explanation  without  ear  or  tongue? 

The  meaning  of  "  heaven  "  in  the  revealed  verse 
is  known  and  understood  through  these  clear,  sound 
and  evident  explanations.  As  to  the  saying  that  He 
will  descend  in  a  cloud : — By  "  cloud  "  is  meant  things 
contrary  to  the  egotism  and  desire  of  men,  as  men- 
tioned in  the  formerly  quoted  verse — "  Ye  there- 
fore, whenever  a  Messenger  cometh  unto  you  with 
that  which  your  souls  desire  not,  proudly  reject  him 
and  accuse  some  of  imposture  and  slay  others  "  (K. 
S.  2).  Such  (clouds),  for  instance,  are  the  changing 


52  THE    BOOK   OF    IGHAN 

of  ordinances,  substitution  of  laws,  removal  of  cus- 
tomary rules  and  ceremonies,  and  pre-eminence  of 
those  who  become  believers  among  the  common  peo- 
ple over  the  learned  who  deny.  Likewise  is  the  ap- 
pearance of  that  Eternal  Beauty  according  to  human 
limitations,  such  as  eating,  drinking,  poverty,  riches, 
glory,  abasement,  sleeping,  waking  and  similar  things 
which  cause  people  to  doubt  and  which  hinder  them. 
All  such  veils  are  interpreted  as  "  clouds." 

These  are  the  clouds  whereby  the  heavens  of  the 
knowledge  and  wisdom  of  all  in  the  earth  are  rent 
and  cloven,  as  it  is  said:  "  On  that  Day  the  heaven 
shall  be  cloven  asunder  by  the  clouds  "  (K.  S.  25). 

As  clouds  prevent  the  eyes  of  men  from  viewing 
the  phenomenal  sun,  so  the  above  conditions  hinder 
the  people  from  apprehending  that  Ideal  Sun.  It  is 
mentioned  in  the  Book  and  attributed  to  the  tongue 
of  the  unbelievers  thus — "  And  they  say  what  kind 
of  a  messenger  is  this?  he  eateth  food  and  walketh 
in  the  streets  (as  we  do)  ;  unless  an  angel  be  sent  down 
to  him  and  become  a  (fellow-)  preacher  with  him  " 
(K.  S.  25).  As  those  Temples  of  Holiness  were 
subject  to  outward  indigence  and  adversity  and  also 
to  natural  and  bodily  necessities,  such  as  hunger, 
diseases  and  incidental  happenings,  the  people  would 
become  bewildered  in  saharas  of  doubt  and  suspicion 
and  in  deserts  of  imagination  and  perplexity,  (wonder- 
ing) how  could  one  come  from  God,  claim  predomi- 
nance over  all  in  the  earth  and  ascribe  to  Himself 


THE    BOOK   OF    IGHAN  53 

the  motive  of  the  creation  of  beings — as  He  has 
said, — "  1Were  it  not  for  thee,  I  would  not  have  cre- 
ated the  firmaments," — and  yet  be  afflicted  by  such 
trifling  matters.  For  it  is  heard  how  every  Prophet 
and  his  companions  suffered  adversities  such  as  indi- 
gence, diseases  and  contempt;  how  the  heads  of  their 
followers  were  sent  as  presents  in  the  cities ;  how  they 
were  prevented  from  that  whereunto  they  were  com- 
manded, and  each  of  them  suffered  by  the  hand  of 
the  enemies  of  religion,  to  such  an  extent  that  the 
latter  inflicted  upon  them  whatever  they  desired. 

It  is  evident  that  the  changes  and  alterations  ef- 
fected during  every  Manifestation  are  the  dark  cloud 
which  prevents  the  eye  of  the  servants'  knowledge 
from  knowing  that  Divine  Sun  which  shines  forth 
from  the  Day-spring  of  Deity.  When  the  servants 
who  have  continued  for  years  to  imitate  the  religion 
of  their  ancestors  and  who  have  been  brought  up  in 
its  established  ceremonies  and  customs,  suddenly  find 
one  who  has  been  among  them,  their  equal  in  all  the 
human  limitations,  abolishing  those  religious  ordi- 
nances in  which  they  have  been  trained  for  successive 
centuries  and  the  contradictor  and  denier  of  which 
they  consider  as  infidel,  impious  and  profligate, — 
such  circumstances  naturally  constitute  a  veil  and 
cloud  for  those  whose  hearts  have  not  tasted  the  Sal- 
sabile  of  Severance  nor  drunk  from  the  Kawther  of 
Knowledge.  As  soon  as  they  hear  these  things,  they 

1  Tradition,  citing  the  words  of  God  to  Mohammed. 


54  THE    BOOK   OF    IGHAN 

become  so  veiled  from  the  comprehension  of  that 
Sun,  that  they  declare  Him  as  infidel  and  condemn 
Him  to  death,  without  appeal.  This  has  been  wit- 
nessed since  the  earliest  centuries  and  is  also  seen  in 
this  time.  Therefore  an  effort  should  be  made  that 
through  the  Invisible  Assistance  we  may  not  be  pre- 
vented by  similar  dark  veils  and  the  cloud  of  Divine 
tests  from  beholding  that  shining  Beauty;  that  we 
may  know  Him  in  Himself,  and  if  we  seek  any  proof, 
we  may  be  satisfied  with  one  evidence  and  argument, 
in  order  that  we  may  attain  to  the  fountain  of  the 
Infinite  Bounty  before  which  all  bounties  are  ac- 
counted as  nothing;  and  not  to  oppose  Him  every 
day  by  an  imagination  nor  by  clinging  to  a  fancy. 

Praise  be  to  God!  Although  these  things  have 
been  formerly  announced  with  wonderful  symbols  and 
references,  so  that  all  the  people  might  know  and  not 
be  deprived  of  the  Ocean  of  Oceans  of  Bounties  in 
this  day,  yet  the  matter  has  happened  as  witnessed. 

Similar  texts  are  also  revealed  in  the  Koran  saying 
— "  Do  (the  infidels)  expect  less  than  that  God 
should  come  down  to  them  overshadowed  with  clouds, 
and  the  angels  also  "  (K.  S.  2)  ?  Some  of  the  out- 
wardly learned  have  considered  this  verse  to  be  a 
sign  of  an  imaginary  resurrection  day  which  they 
have  understood,  although  the  same  statement  is  re- 
corded in  most  of  the  Heavenly  Books  and  is  spoken 
of  in  all  passages  in  connection  with  the  signs  of  the 
subsequent  Manifestation,  as  formerly  mentioned. 


THE    BOOK    OF    IGHAN  55 

Likewise  it  is  said — "  The  day  (whereon)  the  heaven 
shall  produce  a  visible  smoke  which  shall  cover  man- 
kind; this  will  be  a  tormenting  punishment "  (K.  S. 
44).  The  Lord  of  Might  has  made  all  these  con- 
ditions which  are  contrary  to  impure  souls  and  op- 
posed to  the  desire  of  people,  as  a  test  and  standard 
by  which  He  tries  His  servants  and  distinguishes  the 
righteous  from  the  wicked,  the  believer  from  the  de- 
nier; as  already  stated.  In  this  verse  He  has  inter- 
preted the  supersedure,  abolition  and  removal  of  cus- 
tomary ceremonies  and  the  destruction  of  established 
standards  to  mean  the  "  smoke."  Is  there  any  smoke 
greater  than  this  which  has  enshrouded  the  people 
and  is  such  a  torment  to  them  that  do  what  they  will 
they  are  not  able  to  remove  it  but  suffer  a  new  pun- 
ishment every  moment,  from  the  fire  of  self?  When 
they  hear  that  this  wonderful  and  Divine  Cause  and 
this  irrefutable  and  eternal  Command  hath  appeared 
throughout  the  earth  and  is  advancing  every  day,  a 
new  fire  is  enkindled  in  their  hearts;  and  whenever 
they  witness  the  power,  devotion  and  firmness  of  the 
followers  who  are  day  by  day  becoming  more  stanch 
and  steadfast  through  the  Providence  of  God,  a  new 
trouble  arises  in  their  souls. 

Praise  be  to  God,  that  in  these  days  the  dominion 
of  God  hath  so  prevailed  that  they  dare  not  speak, 
and  if  they  meet  with  one  of  the  followers  of  God 
who  freely  and  voluntarily  sacrifices  a  hundred  thou- 
sand lives  in  the  path  of  the  Beloved,  they  profess 


56  THE    BOOK   OF    IGHAN 

faith  through  fear,  but  in  private,  engage  in  cursing 
and  execration;  as  it  is  said — "  And  when  they  meet 
you,  they  say,  '  We  believe' ;  but  when  they  assemble 
privately  together,  they  bite  their  finger  tips  because 
of  their  wrath  against  you.  Say  (unto  them),  die 
in  your  wrath;  verily  God  knoweth  the  innermost 
part  of  your  breasts  "  (K.  S.  3). 

Before  long  thou  shalt  find  the  standards  of  Divine 
power  hoisted  in  all  regions  and  see  the  signs  of  His 
sovereignty  and  dominion  manifested  in  all  lands. 

To  resume:  as  most  of  the  divines  have  not  com- 
prehended these  verses  and  are  not  informed  of  the 
purport  of  "  resurrection,"  they  unwittingly  interpret 
them  to  denote  the  imaginary  resurrection.  The  One 
God  testifies  that  with  a  little  perception  they  may 
understand  all  the  subjects  intended,  through  the  in- 
terpretation of  these  two  verses,  and  attain  to  the 
brilliant  morn  of  assurance  through  the  Providence 
of  the  Merciful. 

Thus  doth  the  Dove  of  Eternity  sing  unto  thee 
upon  the  twigs  of  the  Sadrat  of  El-Beha  that  per- 
chance thou  mayest  walk  in  the  pathway  of  Knowl- 
edge and  Wisdom,  through  the  permission  of  God. 

As  to  His  saying:  "And  will  send  His  angels, 
etc." :  These  "  angels  "  are  souls  who  through  spirit- 
ual power  have  burned  human  qualities  by  the  fire 
of  Divine  Love  and  become  characterized  with  the 
attributes  of  the  Exalted  Ones  and  Cherubim.  His 
Holiness  Sadik  (the  sixth  Imam)  has  said  concerning 


THE    BOOK   OF    IGHAN  57 

Cherubim:  "They  are  a  multitude  of  our  Shi'ite 
followers,  behind  the  Throne."  Although  by  the 
words  "  behind  the  Throne  "  many  meanings  are 
intended,  both  outwardly  and  inwardly,  yet  in  one 
sense  it  indicates  that  no  true  Shi'ite  exists.  For  he 
has  said  in  another  place,  "  A  true  believer  is  likened 
unto  the  philosopher's  stone ;  "  then  he  asked  the 
listener,  "  Have  you  ever  seen  the  philosopher's 
'stone?"  See  how  this  symbolical  statement,  which 
is  more  eloquent  than  a  clear  explanation,  indicates 
that  a  true  believer  does  not  exist.  This  is  the  saying 
of  Sadik.  Consider  how  many  are  the  unjust  people 
who  have  not  inhaled  the  fragrance  of  faith,  yet  they 
attribute  unbelief  to  those  through  whose  sayings  faith 
is  verified. 

To  resume ;  as  these  holy  beings  are  sanctified  and 
purified  from  human  inclinations,  have  become  en- 
dowed with  the  attributes  of  the  Spiritual  Ones  and 
qualified  with  the  characteristics  of  the  Holy  Ones, 
the  name  "  angel  "  is  applied  to  them.  In  brief,  this 
is  the  meaning  of  these  words,  every  particular  of 
which  hath  been  explained  in  clear  evidences,  sound 
proofs  and  manifest  arguments. 

As  the  people  of  Jesus  did  not  attain  to  these  mean- 
ings and  these  signs  did  not  outwardly  come  to  pass 
as  they  and  their  divines  understood,  they  have  not 
believed  in  the  Holy  Manifestations  from  that  day 
until  the  present;  therefore  they  have  been  deprived 
of  all  the  sacred  bounties  and  veiled  from  the  won- 


58  THE    BOOK   OF    IGHAN 

derful  Words  of  eternity.  This  is  the  condition  of 
these  servants  in  this  Day  of  Resurrection.  They 
have  not  even  understood  that  if  in  any  age  the  signs 
of  a  Manifestation  were  to  appear  in  the  phenomenal 
world  in  conformity  with  that  which  is  recorded  in 
the  traditions,  no  one  would  dare  deny  or  oppose 
them  nor  could  the  pious  and  the  unjust,  the  sinner 
and  the  righteous,  be  distinguished.  Be  just;  for  in- 
stance, if  these  statements  recorded  in  the  Gospel  be 
literally  fulfilled,  and  angels  descend  with  Jesus  the 
Son  of  Mary,  from  the  phenomenal  heaven  in  a  cloud, 
who  would  dare  to  deny  and  who  would  be  able  to 
reject  or  dispute?  Nay  rather,  such  agitation  would 
suddenly  seize  upon  the  people  of  earth  that  they 
would  be  unable  to  speak  a  word,  much  less  to  deny 
or  accept. 

It  was  owing  to  the  non-comprehension  of  these 
meanings  that  a  number  of  the  Christian  clergy  dis- 
puted with  His  Holiness  (Mohammed),  saying,  "  If 
thou  art  that  promised  Prophet,  why  are  not  those 
angels  with  thee  which  are  recorded  in  our  Book  and 
which  were  to  come  with  the  promised  Beauty,  to 
assist  Him  in  His  Cause  and  threaten  the  servants?  " 
Thus  the  Lord  of  Might  hath  recorded  their  state- 
ment— "  Why  then  should  not  angels  descend  to  him 
and  threaten  with  him  "  (K.  S.  25)  ?  The  purport 
of  this  is,  "  why  hath  no  angel  been  sent  down  with 
Mohammed  to  warn  and  threaten  people?  " 

Such    contradictions    and   oppositions   have  been 


THE    BOOK    OF    IGHAN 


59 


among  the  people  in  every  age  and  cycle.  They 
have  ever  been  occupied  with  vain  sayings,  that  a 
certain  sign  hath  not  appeared  and  another  hath  not 
come  to  pass.  Such  diseases  affected  them  only  be- 
cause of  adherence  to  the  divines  of  the  age  in  their 
approval  or  denial  of  these  pure  Essences  and  Divine 
Temples.  The  divines  being  submerged  in  selfish  con- 
ditions and  engaged  in  paltry  and  evanescent  affairs, 
found  these  Immortal  Suns  contrary  to  their  learning 
and  understanding  and  opposed  to  their  judgment  and 
decision.  They  also  interpreted  and  explained  the 
meanings  of  the  Divine  words  and  the  traditions  and 
records  of  the  "  Letters  of  Unity  "  literally,  according 
to  their  own  understanding.  So  they  bereft  and  de- 
prived both  themselves  and  the  people  from  the 
shower  of  Divine  Grace  and  Mercy.  Yet  they  ac- 
knowledge the  well-known  tradition  which  says — 
"  Our  Word  is  arduous  and  intricate."  It  is  also 
said  in  another  place,  "  Verily  our  matter  is  arduous 
and  intricate;  no  one  can  bear  it  except  an  angel  of 
Nearness,  a  Prophet  sent  *  or  a  servant  whose  heart 
God  hath  tested  for  faith."  They  know  to  a  certainty 
that  none  of  these  three  is  true  concerning  them.  As 
to  the  first  two,  this  is  clear ;  as  to  the  third,  they  have 
never  been  proof  against  the  tests  of  God,  and  at  the 
appearance  of  the  Divine  Touchstone  they  showed 
forth  nothing  but  alloy. 

Praise  be  to  God!     Notwithstanding  their  ac- 

J  A  Prophet  to  whom  a  Book  is  revealed. 


6o  THE   BOOK   OF    IGHAN 

knowledgment  of  this  tradition,  these  divines,  who 
are  still  in  uncertainty  and  doubt  regarding  religious 
questions,  nevertheless  claim  knowledge  of  the  ab- 
struse questions  of  Divine  principles  and  the  essential 
mysteries  of  the  Words  of  Holiness.  They  assert  * 
that  such  and  such  a  tradition  which  is  one  of  the 
signs  of  the  appearance  of  Gha'im  (Mahdi),  is  not 
yet  fulfilled,  while  they  have  not  apprehended  a  scent  ^ 
of  the  meanings  of  traditions;  unconscious  that  all  the 
signs  have  appeared,  that  the  "  bridge  of  the  Com- 
mand "  is  extended  and  that  the  faithful  are  crossing 
it  with  the  swiftness  of  lightning;  while  they  are  still 
expecting  the  appearance  of  the  signs.  Say,  O  Con- 
course of  the  ignorant,  await  ye,  even  as  those  before 
ye  are  awaiting! 

Were  one  to  question  them  concerning  the  fact  that 
among  the  signs  of  the  manifestation  of  subsequent 
Prophets  recorded  in  the  verses  of  former  Books, 
some  relate  to  the  appearance  and  rise  of  the  Moham- 
medic  Sun  already  mentioned;  and  as  none  of  these 
signs  have  literally  come  to  pass,  therefore  by  what 
proof  and  argument  do  they  reject  the  Christians  and 
similar  nations,  and  declare  them  as  infidels  ? — finding 
themselves  unable  to  answer,  they  cling  to  this,  that 
these  books  have  been  interpolated  and  that  they 
are  not  and  have  not  been  from  God;  although  the 
words  of  the  verse  testify  to  its  being  from  God. 
The  tenor  of  this  same  verse  is  also  in  the  Koran; 
were  ye  of  those  who  know !  Truly  I  say, — during 


THE    BOOK    OF    IGHAN  61 

this  time  they  have  not  understood  what  is  meant  by 
interpolation. 

Yea,  in  the  revealed  verses  and  in  the  utterances  of 
the  Ahmadic  Mirrors  (Imams),  there  is  mention 
made  of  "  alteration  by  the  self-exalting  ones  "  and 
"  interpolation  by  the  proud  ones ;  "  but  these  are 
spoken  of  in  connection  with  special  instances.  Among 
them  is  the  story  of  Ibn-Souria  (a  Jewish  Rabbi). 
When  the  people  of  Khaibar  questioned  the  Point  of 
the  Koran  (Mohammed)  concerning  the  sentence 
against  adultery  committed  between  a  married  man 
and  a  married  woman,  His  Holiness  said  that  the 
sentence  of  God  is  stoning.  They  contradicted  Him, 
saying  "there  is  no  such  command  in  the  Pentateuch." 
His  Holiness  said:  "  Among  your  Rabbis,  whom  do 
you  consider  an  authority  and  whose  words  do  you 
acknowledge  ?  "  They  agreed  upon  Ibn-Souria.  His 
Holiness  summoned  him  and  said:  "  I  adjure  thee 
by  God  who  cleft  the  sea  for  you,  sent  down  manna 
for  you,  overshadowed  you  by  the  cloud,  delivered 
you  from  Pharaoh  and  his  people  and  exalted  you 
above  men — to  tell  us  that  which  Moses  has  ordained 
concerning  the  sentence  against  adultery  between  a 
married  man  and  a  married  woman."  He  replied, 
"  O  Mohammed,  it  is  stoning."  His  Holiness  said, 
"  Why  then  is  this  sentence  abolished  and  not  enforced 
among  the  Jews?  "  He  replied,  "  When  Nebuchad- 
nezzar burned  Jerusalem  and  put  the  Jews  to  death, 
only  a  small  number  survived.  The  divines  of  that 


62  THE    BOOK   OF    IGHAN 

age,  considering  the  small  number  of  the  Jews  and  the 
multitude  of  the  Amalekites,  assembled  in  consulta- 
tion and  concluded  that  should  they  act  according  to 
the  decree  of  the  Pentateuch,  even  those  who  had  es- 
caped from  the  hand  of  Nebuchadnezzar  would  be 
destroyed  by  the  verdict  of  the  Book.  For  this  reason 
they  entirely  set  aside  the  death  penalty." 

Meanwhile  Gabriel  descended  to  His  enlightened  ,' 
heart  and  submitted  this  verse,  "  They  have  trans- 
posed words  from  one  place  to  another  "  (K.  S.  4). 

This  is  one  of  the  instances.  In  this  place,  by 
"  transposition  "  is  not  meant  what  these  worthless 
creatures  have  understood,  for  some  say  that  the  Jew- 
ish and  Christian  divines  have  effaced  frdTn-the  Book 
the  verses  referring  to  the  Mohammedic  Countenance 
and  have  inserted  others  which  are  contrary  to  them. 
This  is  extremely  insignificant  and  unreal.  Can  a  man 
who  believes  in  a  Book,  knowing  it  to  be  from  God, 
mutilate  it  ?  Moreover,  the  Bible  was  in  existence  over 
all  the  earth  and  not  confined  to  Mecca  and  Medina, 
that  it  could  be  changed  or  altered.  Nay  rather,  by 
"  transposition  "  is  intended  that  in  which  the  divines 
of  the  Koran  are  engaged  to-day,  that  is,  interpreting 
and  explaining  the  Book  according  to  their  inclination 
and  desire.  As  the  Jews  in  the  Day  of  His  Holiness 
(Mohammed)  interpreted  the  verses  of  the  Penta- 
teuch which  pointed  to  His  Manifestation  according 
to  their  own  desire  and  were  not  satisfied  with  His 
explanation,  therefore  the  decree  of  transposition 


THE    BOOK   OF    IGHAN  63 

emanated  concerning  them.  It  is  likewise  seen  in  this 
day  that  the  adherents  of  the  Koran  have  transposed 
the  verses  of  the  Book  concerning  the  signs  of  the 
Manifestation  and  interpret  them  in  conformity  with 
their  own  wish  and  inclination. 

In  another  place  it  is  said:  "  Yet  a  part  of  them 
heard  the  word  of  God  and  then  perverted  it  after 
understanding  it,  while  they  knew"  (K.  S.  2).  This 
verse  also  indicates  transposition  of  the  meanings  of 
the  Divine  words  and  not  the  effacement  of  the  words 
themselves,  as  is  evidenced  by  the  verse  quoted  and 
as  understood  by  right  minds. 

In  another  place  it  is  said:  "  And  woe  unto  those 
who  transcribe  (corruptly)  the  Book  with  their 
(own)  hands  and  then  say  '  this  is  from  God; '  that 
they  may  sell  it  for  a  small  price  "  (K.  S.  2) . 

This  verse  was  revealed  respecting  the  Jewish  men 
of  learning  and  prominence  because  those  divines,  to 
please  the  rich  and  receive  worldly  emoluments 
from  them,  also  to  display  their  rancor  and  unbelief, 
wrote  many  documents  refuting  His  Holiness,  where- 
in they  presented  arguments  the  mention  of  which 
is  not  allowable  here;  asserting  that  these  argu- 
ments were  founded  upon  the  books  of  the  Penta- 
teuch. 

In  similar  manner  it  is  seen  in  this  day  how  much 
the  ignorant  divines  of  the  age  have  written  in  refuta- 
tion of  this  wonderful  Cause,  imagining  that  these 
calumnies  are  in  conformity  with  the  verses  of  the 


64  THE    BOOK   OF    IGHAN 

Book  and  in  harmony  with  the  words  of  the  Possess- 
ors of  Understanding. 

To  resume :  The  purpose  of  these  explanations  is 
that  if  they  say  these  signs  mentioned  in  the  Gospel 
were  transposed  and  thus  reject  them,  clinging  to 
verses  and  traditions,  be  ye  informed  that  this  is  down- 
right falsehood  and  sheer  calumny. 

Yea;  transposition  according  to  the  sense  already 
mentioned  is  alluded  to  in  specific  places.  We  have 
spoken  of  some  of  them  that  it  may  be  known  and 
demonstrated  to  every  discerning  man  that  even  the 
outward  learnings  are  possessed  by  some  of  the  illiter- 
ate ones  of  God,  and  in  order  that  contradictors  may 
not  oppose  nor  have  in  mind  that  a  certain  verse  indi- 
cates transposition  but  that  We  have  refrained  from 
mentioning  these  points  and  subjects  through  lack  of 
information.  Moreover  most  of  the  verses  which  indi- 
cate transposition  have  been  revealed  respecting  the 
Jews,  were  ye  to  roam  in  the  islands  of  the  Knowledge 
of  the  Koran. 

It  is  also  heard  from  some  of  the  ignorant  ones  of 
the  earth  that  the  Heavenly  Gospel  is  not  in  the  hands 
of  the  Christians,  but  hath  ascended  to  heaven — heed- 
less that  by  this  statement  they  impute  the  utmost  in- 
justice and  tyranny  to  God  the  Exalted  (Lofty  and 
Glorified  is  He !) .  If  after  the  Sun  of  the  Beauty  of 
Jesus  disappeared  from  among  the  people  and  as- 
cended to  the  fourth  heaven,  the  Book  of  God  (Ex- 
alted is  His  Praise !) — which  is  His  greatest  evidence 


THE    BOOK   OF    IGHAN  65 

to  His  creatures — should  also  disappear,  to  what 
would  the  people  adhere  from  the  time  of  Jesus  until 
the  rise  of  the  Mohammedic  Sun  ?  And  to  what  Com- 
mand should  they  submit  ?  Moreover,  how  could  they 
be  the  object  of  the  vengeance  of  the  Real  Avenger 
and  how  could  the  punishment  and  scourges  of  the 
Ideal  King  fall  upon  them  ?  Furthermore  this  would 
necessitate  the  cessation  of  the  bounty  of  the  Bounti- 
ful One  and  closing  of  the  door  of  mercy  of  the  King 
of  Creation.  We  seek  refuge  in  God  from  what  the 
servants  imagine  concerning  Him!  Exalted  is  He 
above  what  they  know ! 

O  revered  one !  In  this  eternal  morning  wherein 
the  lights  of  "  God  is  the  Light  of  the  heavens  and 
earth"  (K.  S.  24)  have  encompassed  all  the  world, 
and  the  tent  of  the  preservation  and  protection  of 
"  God  willeth  no  other  than  Himself  to  perfect  His 
Light  "  (K.  S.  9)  is  erected,  and  the  Hand  of  Power 
of  "  in  His  Hand  is  the  Kingdom  of  all  things  "  is 
outstretched  and  raised, — loins  of  endeavor  should  be 
firmly  girded  that  we  may  perchance  enter  the  Holy 
City  of  "  Verily  we  are  of  God,"  through  the  favor 
and  beneficence  of  God,  and  abide  in  the  exalted  sta- 
tions of  "  and  to  Him  we  do  return." 

Please  God,  thou  shouldst  purify  the  eye  of  heart 
from  the  beckonings  of  water  and  clay,  that  thou  may- 
est  comprehend  the  infinite  degrees  of  Knowledge  and 
realize  that  God  is  too  manifest  for  thee  to  cling  to 
any  evidence  or  need  any  proof  to  demonstrate  His 
Being. 


66  THE    BOOK   OF    IGHAN 

O  questioning  lover !  If  thou  dost  soar  in  the  holy 
atmosphere  of  Spirit,  thou  wilt  see  the  True  One  so 
manifest  above  all  things  that  thou  wilt  find  naught 
else  save  Him.  "  There  was  God  and  nothing  with 
Him."  This  condition  is  sanctified  above  demonstra- 
tion by  any  proof  or  being  shown  by  any  argument. 
If  thou  dost  traverse  the  sacred  space  of  Truth,  (thou 
wilt  behold)  all  things  renowned  through  His  Dis- 
tinction, while  He  has  been  and  will  be  known  in  Him- 
self. If  thou  art  abiding  in  the  ground  of  argument, 
then  be  satisfied  with  that  which  is  said  by  Himself: 
"  Is  it  not  sufficient  for  them  that  We  have  sent  down 
unto  thee  the  Book  "  (K.  S.  29)  ?  This  is  the  evi- 
dence which  He  hath  Himself  established;  greater 
proof  than  this  there  is  none  nor  ever  will  be.  "  His 
verses  are  His  proof  and  His  Being  is  His  argument." 

At  this  time,  We  beseech  the  people  of  the  Beyan, 
its  wise  men,  sages,  learned  and  witnesses,  not  to  for- 
get the  Commandments  of  God  as  mentioned  in  the 
Book  and  to  look  always  toward  the  Origin  of  the 
matter,  lest  at  the  time  of  the  Manifestation  of  that 
Essence  of  Essences,  Truth  of  Truths  and  Light  of 
Lights,  they  may  cling  to  some  of  the  verses  of  the 
Book  and  inflict  upon  Him  that  which  was  inflicted  in 
the  cycle  of  the  Koran.  For  that  King  of  Divinity 
hath  power  to  take  life  from  the  whole  Beyan  and  its 
people,  by  a  single  letter  of  His  Own  wonderful 
words ;  or  bestow  upon  them  all  a  wonderful  pre-exist- 
ent  life  by  a  single  letter,  and  resuscitate  and  send  them 


THE    BOOK    OF    IGHAN  67 

forth  from  the  graves  of  egotism  and  desire.  Be  at- 
tentive and  watchful,  for  all  must  end  in  belief  in  Him 
and  in  attaining  His  Days  and  Meeting.  "  Righteous- 
ness is  not  turning  your  faces  toward  the  east  and  the 
west;  but  righteous  is  he  who  believes  in  God  and  in 
the  Last  Day  "  (K.  S.  2) .  Hear  ye,  O  people  of  the 
Beyan,  that  which  We  exhort  ye  in  Truth,  that  per- 
chance ye  may  dwell  in  the  shadow  extended  in  the 
Days  of  God! 


CHAPTER  II 

following  chapter  explains  that  verily  the 
J_  Sun  of  Truth  and  the  Manifestation  of  the  Self 
of  God  is  indeed  King  over  all  in  the  Heavens  and 
earth,  even  if  none  of  the  people  of  the  earth  obey 
Him;  and  He  is  independent  of  all  in  the  creation 
though  He  may  not  possess  a  single  coin.  Thus  We 
show  unto  thee  the  mysteries  of  the  matter  and  reveal 
unto  thee  from  the  essences  of  Knowledge  so  that  thou 
mayest  soar  upon  the  wings  of  severance  in  that  atmos- 
phere which  is  hidden  from  the  eyes. 

The  substance  and  essence  of  this  chapter  is  to 
demonstrate  and  explain  to  the  possessors  of  pure  souls 
and  to  sanctified  mirrors  that  in  whatever  age  and 
cycle  the  Suns  of  Truth  and  Mirrors  of  Oneness  ap- 
pear to  the  visible  world  from  Divine  Tents  of  the 
Invisible,  they  manifest  themselves  with  mighty  power 
and  triumphant  dominion  for  the  development  of  the 
contingent  beings  and  for  the  outpouring  of  bounty 
upon  existent  things.  For  these  preserved  Jewels  and 
hidden  and  unseen  Treasuries  are  the  Sources  for  the 
appearance  of  "  God  doeth  whatever  He  willeth  and 
God  ordereth  whatever  He  desireth." 

It  is  evident  to  the  possessors  of  Knowledge  and 

68 


THE    BOOK   OF   IGHAN  69 

illumined  minds  that  the  Unseen  Divinity  and  Essence 
of  Oneness  hath  been  holy  beyond  emanation  and  ap- 
pearance, ascent  and  descent,  ingress  and  egress ;  is  ex- 
alted above  the  praise  of  every  praiser  and  the  com- 
prehension of  every  comprehender.  He  hath  been 
and  is  everlastingly  hidden  in  His  Own  Essence  and 
will  be  eternally  concealed  from  eyes  and  sights  in  His 
Own  Identity.  "  The  sight  comprehendeth  Him  not, 
but  He  comprehendeth  the  sight ;  He  is  the  Gracious, 
the  Wise"  (K.  S.  6). 

No  relation,  connection,  separation,  union,  near- 
ness, remoteness,  position  or  reference  is  possible  be- 
tween Him  and  the  contingent  things,  inasmuch  as  all 
in  the  heavens  and  earth  have  become  existent  by  the 
word  of  His  Command  and  have  stepped  forth  from 
utter  and  absolute  non-existence  and  nothingness  into 
the  court  of  the  existent  and  visible,  through  His  De- 
sire which  is  the  Will  Itself. 

Glory  be  to  God !  Nay,  even  there  hath  not  been 
nor  will  be  any  connection  or  relation  between  the  con- 
tingent things  and  His  word.  "  God  warneth  you  to 
beware  of  Himself  "  (K.  S.  3)  is  a  clear  proof  of  this 
fact,  and  "  there  was  God  and  nothing  whatever  was 
with  Him  "  is  obvious  evidence  thereof.  Therefore 
all  the  Prophets,  successors,  divines,  sages  and  wise 
men  confess  their  lack  of  attainment  to  the  knowledge 
of  that  Essence  of  Essences  and  admit  their  inability 
to  know  and  reach  that  Truth  of  Truths.  As  the  doors 
of  knowing  the  Essence  of  Eternity  were  closed  before 


76  THE   BOOK   OF    IGHAN 

« 

the  face  of  all  the  contingent  things,  therefore  He 
caused  brilliant  Essences  of  Sanctity  to  appear  from 
the  holy  worlds  of  the  Spirit,  in  mighty  human  tem- 
ples, among  the  creatures,  in  accordance  with  the 
abundant  mercy  of  "  His  mercy  hath  encompassed  all 
things,"  and  "  My  mercy  hath  extended  to  all 
things;  "  in  order  that  they  may  express  that  Eternal, 
Essence  and  Pre-existent  Entity.  These  Mirrors  of 
Sanctity  and  Dawning-places  of  Divinity  fully  express 
that  Sun  of  Existence  and  Essence  of  Desire.  For  in- 
stance, their  Knowledge  expresses  His  Knowledge, 
their  Power  His  Power,  their  Dominion  His  Domin- 
ion, their  Beauty  His  Beauty,  and  their  Manifestation 
His  Manifestation.  They  are  the  treasuries  of  Su- 
preme Knowledges,  stores  of  Eternal  Wisdom,  reveal- 
ers  of  Infinite  Bounty,  Dawning-places  of  that  Sun  of 
Eternity.  Therefore  it  is  said:  "  There  is  no  differ- 
ence between  Thee  and  them,  except  that  they  are  Thy 
servants  and  Thy  creatures."  This  is  the  station  of 
"  I  am  He  and  He  is  me,"  recorded  in  the  tradition. 

Traditions  and  records  indicating  this  fact  are 
many,  but  for  the  sake  of  brevity  this  servant  does  not 
undertake  to  mention  them.  Nay  rather,  all  that  is  in 
the  heavens  and  earth  show  forth  the  Divine  Names 
and  Attributes  until  the  traces  of  the  splendor  of  that 
Sun  of  Truth  are  manifest  and  evident  in  every  atom; 
so  that  without  the  appearance  of  this  splendor,  noth- 
ing can  be  honored  with  the  robe  of  life  nor  attain  to 
existence  in  the  phenomenal  world.  What  suns  of 


THE    BOOK   OF   IGHAN  71 

knowledges  are  concealed  in  an  atom !  What  oceans 
of  wisdom  are  hidden  in  a  drop  I  Among  the  beings, 
Man  is  especially  assigned  to  these  robes  and  chosen  for 
this  dignity ;  for  all  the  Divine  Names  and  Attributes 
are  manifest  and  evident  in  human  appearances,  in  the 
most  perfect  and  excellent  manner.  All  of  these 
Names  and  Attributes  have  reference  to  Man.  There- 
fore He  has  said :  "  Man  is  My  mystery  and  I  am  his 
Mystery."  Successive  verses  proving  and  indicating 
this  fine  and  subtle  point  are  recorded  and  mentioned 
in  all  the  Heavenly  Books  and  Divine  Writings ;  as  it 
is  said :  "  We  will  surely  show  them  Our  signs  in  the 
regions  (of  the  earth)  and  within  themselves  "  (K.  S. 
41).  Likewise  it  is  said:  "  And  also  in  your  own 
selves,  will  you  not  therefore  consider  "  (K.  S.  59)  ? 
In  another  place  it  is  said :  "  And  be  not  as  those  who 
have  forgotten  God  and  whom  He  hath  caused  to  for- 
get their  own  selves  "  (K.  S.  59) .  Likewise  the  King 
of  Eternity  (may  the  life  of  all  in  the  tent  of  the  In- 
visible (lit.  Amaa)  be  a  sacrifice  to  Him!)  hath  said: 
"  Whosoever  hath  known  himself  hath  surely  known 
his  Lord." 

O  thou  my  friend;  I  swear  by  God  that  if  thou  dost 
ponder  over  these  statements  thou  wilt  find  doors  of 
Divine  Wisdom  and  portals  of  Infinite  Knowledge 
opened  before  thy  face. 

To  resume :  It  hath  become  evident  through  these 
explanations  that  all  things  express  the  Divine  Names 
and  Attributes.  Each,  in  proportion  to  its  capacity, 


72  THE    BOOK   OF    IGHAN 

indicates  and  points  to  the  Divine  Knowledge,  until 
the  appearances  of  (His)  Attributes  and  Names  have 
encompassed  all  the  seen  and  the  unseen.  Thus  it  is 
said:  "  Is  there  any  appearance  in  aught  else  save 
Thee,  which  is  not  of  Thee, — that  it  could  have 
brought  Thee  forth  ?  Blind  is  the  eye  which  doth  not 
behold  Thee  1  "  It  is  also  said  by  the  King  of  Eter- 
nity :  "  I  have  seen  no  thing  except  I  beheld  God  in 
it,  before  it  or  after  it."  Also  in  the  tradition  *  of 
Comeil — "  The  Light  which  shone  forth  from  the 
Morn  of  Eternity,  the  traces  of  which  gleam  upon  the 
Temples  of  Unity."  Man,  the  most  noble  and  per- 
fect of  the  creatures,  is  a  mightier  evidence  and  greater 
expression  than  the  other  visible  things.  The  most 
perfect,  superior  and  excellent  of  men  are  the  Mani- 
festations of  the  Sun  of  Truth;  nay  rather,  all  else 
save  them  exist  only  through  their  desire  and  move  by 
their  generosity.  "  Were  it  not  for  Thee  (Moham- 
med), I  would  not  have  created  the  firmaments." 
Nay,  all  are  mere  nothingness  and  absolute  non-exist- 
ence before  their  court  of  holiness;  their  mention  is 
purified  from  mention  of  others,  and  their  description 
is  sanctified  above  description  of  all  else.  These  Holy 
Temples  are  the  Eternal  Primal  Mirrors  which  ex- 
press the  Invisible  of  the  Invisibles  and  all  His  Names 
and  Attributes,  such  as  Knowledge,  Power,  Dominion, 
Grandeur,  Mercy,  Wisdom,  Glory,  Generosity  and 

1  A  prayer  written  by  AH.     The  quotation  which  follows  is  one  of  His 
answers  to  the  question  "What  is  Truth?  " 


THE    BOOK   OF    IGHAN  73 

Beneficence.  All  these  Attributes  become  manifest 
and  evident  through  the  appearance  of  these  Essences 
of  Oneness  and  these  qualities  are  not  peculiar  to  some 
to  the  exclusion  of  the  others.  Nay,  all  the  favored 
Prophets  and  holy  Chosen  Ones  are  qualified  with 
these  Attributes  and  named  by  these  Names,  but  in 
certain  stations  some  appear  mightier  in  manifestation 
and  greater  in  light;  as  it  is  said:  "  These  are  the 
Prophets;  We  have  preferred  some  of  them  before 
others  "  (K.  S.  2).  Therefore  it  is  shown  and  con- 
firmed that  the  Prophets  and  Chosen  Ones  of  God  are 
Day-springs  of  the  manifestation  and  emanation  of 
all  these  exalted  Attributes  and  Infinite  Names,  al- 
though some  of  these  Attributes  may  or  may  not  out- 
wardly appear  in  those  luminous  Temples.  Even  if  a 
certain  quality  is  not  outwardly  manifested  from  those 
abstracted  Spirits,  it  cannot  be  denied  that  those  re- 
positories of  Divine  Attributes  and  mines  of  Supreme 
Names  possess  that  quality.  Therefore  all  these  brill- 
iant Beings  and  wonderful  Countenances  are  declared 
to  be  endowed  with  all  the  Attributes  of  God,  such  as 
Dominion,  Grandeur  and  the  like,  though  they  may 
not  apparently  appear  with  outward  dominion  and 
other  similar  (powers).  This  point  is  evident  and 
certain  to  every  possessor  of  perception  and  in  no  need 
of  argument. 

Yea,  as  these  servants  have  not  obtained  the  inter- 
pretations of  the  holy  words  from  the  clear  and  brill- 
iant fountains  of  Divine  Knowledges,  they  are  wan- 


74  THE   BOOK   OF    IGHAN 

dering  thirsty  and  withered  in  the  valley  of  doubts  and 
heedlessness,  having  turned  away  from  the  sea  of 
fresh  salutary  water,  and  are  roving  around  the  bitter 
salt.  As  the  Nightingale  of  Divinity  hath  said  con- 
cerning them :  "  Although  they  see  the  way  of  right- 
eousness, yet  they  shall  not  take  that  way.  But  if  they 
see  the  way  of  error,  they  shall  take  that  way  because 
they  accuse  our  signs  of  falsity  and  neglect  the  same  " 
(K.  S.  7).  The  translation  of  this  is  that  if  they  see 
the  way  of  rectitude  and  salvation,  they  do  not  take 
that  way  nor  do  they  advance  toward  it;  but  if  they 
see  the  path  of  error,  disobedience  and  untruth,  they 
will  adopt  it  as  the  road  for  attainment  to  the  True 
One.  This  advancement  toward  untruth  and  turning 
away  from  the  True  One  did  not  occur — that  is,  they 
were  not  afflicted  with  this  error  and  misguidance — 
except  as  retribution  for  denying  Our  signs  and  ignor- 
ing the  revelation  and  appearances  of  Our  verses. 

It  is  likewise  witnessed  that  in  this  wonderful  and 
exalted  Manifestation,  myriads  of  Divine  verses  are 
revealed  from  the  Heaven  of  Power  and  Mercy,  yet 
the  people  have  denied  and  cling  to  the  words  of 
servants  who  do  not  comprehend  a  single  letter  there- 
of. For  this  reason  they  have  doubted  similar  clear 
facts,  depriving  themselves  of  the  Rizwan  of  Knowl- 
edge of  the  One  God  and  the  Garden  of  Eternal  Wis- 
dom. 

To  be  brief;  we  will  return  to  the  subject  ques- 
tioned, namely:  "Although  the  dominion  of  the 


THE   BOOK   OF   IGHAN  75 

Gha'im  is  recorded  in  the  traditions  related  of  the 
'Brilliant  Stars'  (Imams),  yet  no  trace  of  sover- 
eignty hath  appeared.  Nay  rather,  the  contrary  is 
realized,  inasmuch  as  His  followers  and  friends  have 
been  and  are  afflicted  and  confined  in  the  hands  of  the 
people  and  are  of  the  utmost  lowliness  and  impotence 
in  the  world." 

Yea,  the  sovereignty  which  is  mentioned  in  the 
Books  in  connection  with  the  Gha'im  is  true  and  be- 
yond doubt,  but  it  is  not  a  dominion  or  government 
which  can  be  comprehended  by  every  individual. 
Moreover  all  the  former  Prophets  who  have  an- 
nounced to  the  people  a  subsequent  Manifestation 
have  also  spoken  of  the  dominion  of  that  Manifesta- 
tion, as  is  recorded  in  the  former  Books.  This  is  not 
confined  to  the  Gha'im  alone.  Dominion  and  all  the 
Names  and  Attributes  are  certain  and  evident  concern- 
ing all  those  preceding  and  subsequent  Manifestations, 
for  they  are  the  appearances  of  the  Invisible  Attri- 
butes and  Dawning-places  of  Divine  Mysteries,  as  al- 
ready mentioned. 

Furthermore,  by  sovereignty  is  meant  the  preva- 
lence and  power  of  His  Holiness  over  all  the  contin- 
gent things,  whether  it  appears  in  the  material  world 
with  an  outward  predominance  or  not.  This  depends 
upon  His  Own  Will  and  Desire.  But  it  is  evident  to 
your  Honor  that  the  purpose  of  sovereignty,  wealth, 
life,  death,  revival  and  resurrection  as  recorded  in  the 
former  Books,  is  not  that  which  these  people  conceive 


76  THE    BOOK   OF    IGHAN 

and  apprehend  in  this  day;  nay  rather,  by  dominion 
is  intended  the  dominion  which  appears  during  the 
days  of  the  manifestation  of  each  one  of  the  Suns  of 
Truth  by  Himself  in  Himself.  It  is  that  inward  au- 
thority by  which  they  prevail  over  all  in  the  heavens 
and  earth,  and  which  afterward  appears  in  the  phe- 
nomenal world  according  to  the  capacity  of  the  world, 
time  and  creatures.  For  instance,  the  sovereignty  of 
His  Holiness  the  Messenger  (Mohammed)  is  now 
evident  and  manifest  among  people,  whereas  in  the 
beginning,  His  Cause  was  as  you  have  heard.  How 
the  people  of  unbelief  and  error — the  divines  of  that 
age  and  their  followers — afflicted  that  essence  of  In- 
tuition and  quintessence  of  Character !  What  thorns 
and  refuse  were  strewn  in  the  pathway  of  His  Holi- 
ness !  It  is  evident  that  according  to  their  wicked  and 
satanic  imaginations,  those  persons  considered  injury 
to  that  Temple  of  Eternity  conducive  to  their  salva- 
tion. For  all  the  learned  of  the  age,  such  as  Abdal- 
lah  Obei,  Abu-Amer  the  hermit,  Ka'ab-Ibn-Ashraf 
and  Nazr'Ibn-Harith  falsely  denied  Him  and  accused 
Him  of  madness  and  calumny;  such  accusations  that 
God  forbids  the  ink  to  flow,  the  pen  to  move,  or  the 
page  to  speak  in  their  mention.  Yea,  these  accusa- 
tions caused  people  to  oppress  His  Holiness.  It  is 
evident  and  clear  what  will  befall  one  whom  the  di- 
vines of  the  age  reject,  repudiate  and  consider  faith- 
less. It  hath  been  seen  what  hath  befallen  this 
servant. 


THE    BOOK   OF    IGHAN  77 

Therefore  His  Holiness  said :  "  No  prophet  has 
been  persecuted  as  I  have  been  persecuted."  The  ac- 
cusations they  made  and  the  injuries  they  inflicted  upon 
His  Holiness  are  all  mentioned  in  the  Koran;  refer 
thereto  that  thou  mayest  be  informed  of  the  occur- 
rences. Finally  it  became  so  difficult  for  His  Holiness 
that  for  some  time  none  held  intercourse  with  Him 
and  His  companions,  and  the  utmost  injury  was  in- 
flicted upon  whomsoever  went  into  His  presence. 

In  this  connection  We  mention  one  verse.  If  thou 
dost  open  the  eye  of  discernment,  thou  wilt  mourn  and 
lament  all  thy  life  over  the  oppression  of  His  Holiness. 
This  verse  was  revealed  at  a  time  when  His  Holiness 
was  greatly  dejected  and  depressed  by  the  violence  of 
calamities  and  opposition.  Gabriel  descended  from 
the  Sadrat-El-Muntaha  of  Nearness  and  chanted  this 
verse:  "  If  their  aversion  (to  thy  admonitions)  be 
grievous  unto  thee — if  thou  canst,  seek  out  a  cave 
(whereby  thou  mayest  penetrate)  in  (the  inmost  part 
of)  the  earth,  or  a  ladder  (by  which  thou  mayest  as- 
cend) into  heaven"  (K.  S.  6).  The  import  of  this 
utterance  is  that  there  is  no  remedy  and  they  will  not 
withhold  their  hands  from  thee  unless  thou  dost  hide 
thyself  under  ground  or  flee  to  heaven. 

Consider  in  this  day  how  many  rulers  bow  down 
before  the  name  of  His  Holiness  and  how  many  coun- 
tries and  the  inhabitants  thereof  abide  under  His 
shadow,  glorying  in  their  relationship  to  Him  and 
mentioning  that  blessed  name  with  profound  rever- 


78  THE    BOOK   OF    IGHAN 

ence  and  respect  from  pulpits  and  minarets.  Even 
those  kings  who  have  not  entered  His  shadow  and 
have  not  cast  away  the  garment  of  unbelief,  confess 
and  acknowledge  the  greatness  and  majesty  of  that 
Sun  of  Providence.  This  is  the  outward  kingdom 
which  thou  seest.  This  sovereignty  will  necessarily 
appear  and  be  established  for  all  the  Prophets  either 
during  their  lives  or  after  their  ascension  to  the  Ideal 
Abode,  as  is  witnessed  in  the  present  day.  But  that 
Dominion  which  is  intended,  is  forever  and  ever  re- 
volving around  them,  is  always  with  them  and  not 
separated  from  them  for  a  moment.  It  is  that  Inner 
Dominion  which  hath  encompassed  all  in  the  heavens 
and  earth. 

The  following  is  one  instance  of  that  Dominion 
which  appeared  from  that  Sun  of  Oneness.  Hast  thou 
not  heard  how  through  one  verse  He  distinguished  be- 
tween light  and  darkness,  the  righteous  and  the 
wicked,  the  faithful  and  the  infidel?  By  the  revela- 
tion of  the  same  verse,  all  the  signs  and  indications  of 
the  Day  of  Judgment  of  which  thou  hast  heard,  such 
as  resurrection,  revival,  opening  of  the  Book,  and 
others  became  manifest.  This  revealed  verse  was  also 
a  mercy  to  the  righteous ;  that  is,  to  those  who,  hearing, 
said:  "  O  our  Lord,  we  heard  and  we  obeyed."  Like- 
wise it  became  a  punishment  to  the  wicked ;  that  is,  to 
those  who,  hearing,  said:  "We  heard  and  we  dis- 
obeyed." It  was  as  the  sword  of  God  to  separate  the 
faithful  from  the  infidel;  father  from  son.  Thou  hast 


THE    BOOK   OF    IGHAN 


79 


seen  how  those  who  acknowledged  and  those  who  re- 
jected sought  after  each  other's  lives  and  property! 
How  many  fathers  turned  away  from  sons  and  how 
many  lovers  shunned  their  beloved !  This  wonderful 
sword  was  so  keen  and  trenchant  that  it  cut  asunder 
every  relationship.  On  the  other  hand,  it  united  them ; 
for  it  hath  been  witnessed  that  a  multitude  of  people, 
among  whom  the  Satan  of  self  had  for  years  sown 
seeds  of  rancor  and  hostility,  became  so  united  and 
harmonious  through  faith  in  this  wonderful  and  im- 
pregnable Cause  that  it  seemed  as  if  they  had  sprung 
from  the  same  loins.  Thus  God  unites  the  hearts 
of  those  who  are  sincerely  devoted  to  Him,  believe  in 
His  signs,  and  are  of  those  who  drink  from  the  Kaw- 
ther  of  Grace  through  the  Hands  of  Might.  More- 
over, how  many  people  of  different  beliefs,  creeds  and 
customs  have  been  clothed  with  the  new  garment  of 
Oneness  through  this  breeze  of  the  Rizwan  of  Di- 
vinity and  Spring-garden  of  Ideal  Sanctity,  and  have 
drunk  the  cup  of  Singleness! 

This  is  the  meaning  of  the  well-known  tradition, 
"  The  wolf  and  the  ewe  will  feed  and  drink  in  the 
same  place."  Consider  the  lack  of  knowledge  of  these 
ignorant  ones,  like  the  former  nations,  still  awaiting 
the  time  when  these  creatures  will  meet  at  the  same 
table.  This  is  the  condition  of  people !  It  seems  they 
have  never  drunk  from  the  cup  of  Justice  nor  stepped 
into  the  path  of  Equity.  Furthermore,  what  benefit 
would  the  fulfilment  of  this  matter  produce  in  the 


8o  THE    BOOK    OF    IGHAN 

world?  Excellent  is  that  which  hath  been  revealed 
concerning  them:  "  They  have  hearts  by  which  they 
understand  not  and  they  have  eyes  by  which  they  see 
not"  (K.  S.  7). 

Consider  how  the  account  of  the  people  was  settled 
by  this  one  verse  revealed  from  the  Heaven  of  Will; 
for  whosoever  acknowledged  and  advanced,  his  good 
deeds  outweighed  his  evil  deeds  and  all  his  transgres- 
sions were  forgiven  and  overlooked.  Therefore  it  is 
true  of  Him  that  "  He  is  swift  in  bringing  to  account." 
Thus  God  transforms  evil  deeds  into  good  deeds,  were 
ye  of  those  who  look  steadily  into  horizons  of  Knowl- 
edge and  into  souls  of  Wisdom.  Likewise  whosoever 
partook  of  the  cup  of  Love  attained  eternal,  immortal, 
and  faith-founded  life  from  the  ocean  of  everlasting 
Bounties  and  from  the  cloud  of  perpetual  Mercy;  while 
whosoever  did  not  accept  was  afflicted  with  everlasting 
death.  By  "  life  "  and  "  death  "  recorded  in  the 
Books,  is  meant  life  through  faith  and  death  through 
unbelief.  It  is  owing  to  lack  of  comprehension  of  this 
meaning,  that  in  every  Manifestation  the  generality 
of  people  refused  to  believe,  were  not  directed  to  the 
Sun  of  Guidance,  and  did  not  follow  the  Eternal 
Beauty. 

When  the  Mohammedic  Lamp  was  lighted  in  the 
Ahmadic  recess,  He  adjudged  the  people  as  to  resur- 
rection, revival,  life  and  death.  Therefore  stand- 
ards of  opposition  were  raised  and  doors  of  derision 
were  opened;  just  as  the  faithful  Spirit  (Holy  Ghost) 


THE    BOOK    OF    IGHAN  81 

has  recorded  from  the  tongue  of  the  infidels:  "  If 
thou  say,  Ye  are  surely  raised  after  being  dead;  the 
unbelievers  will  say,  This  is  nothing  but  manifest  sor- 
cery "  (K.  S.  n).  Also,  "  If  thou  dost  wonder  (at 
the  infidels  denying  the  resurrection),  surely  astonish- 
ing is  their  saying,  'After  ("  Iza,"  lit.  "if"  or 
"when")  we  have  been  dust,  are  we  a  new  creation  ' 
(K.  S.  13)  ?  The  translation  of  this  is:  If  thou  dost 
wonder,  etc.,  how  astonishing  are  the  words  of  the 
infidels  and  deniers  who  say:  "  We  were  dust?  " — 
and  then,  by  way  of  derision :  "  Are  we  the  resur- 
rected ones?  " 

Therefore,  in  another  place,  rebuking  them,  He 
says:  "  Is  our  power  exhausted  by  the  first  creation? 
Yea ;  they  are  in  perplexity  because  of  a  new  creation  " 
(K.  S.  50).  The  import  of  this  is:  Are  we  power- 
less and  exhausted  by  our  first  creation  ?  Nay,  these 
infidels  are  in  doubt  and  perplexity  because  of  a  new 
creation. 

As  the  commentators  and  people  of  literal  interpre- 
tation did  not  comprehend  the  meaning  of  the  Divine 
words  and  were  veiled  from  the  intrinsic  purport,  they 
sought  to  demonstrate  through  grammatical  rules,  as- 
serting that  when  "  iza  "  (lit.  "if"  or  "when") 
precedes  the  past  tense,  it  conveys  a  future  meaning. 
Afterward  they  were  confused  by  texts  in  which  the 
word  "  iza  "  is  not  revealed;  as  it  is  said :  "  And  the 
trumpet  is  sounded;  this  is  the  day  which  hath  been 
promised ;  every  one  hath  come  and  with  him  a  driver 


82  THE   BOOK   OF    IGHAN 

and  a  witness"  (K.  S.  50).  The  outward  meaning 
of  this  is :  It  is  sounded  in  the  trumpet  and  this  is  the 
promised  day  which  seemed  very  remote;  every  one 
hath  come  for  account  and  with  him  is  a  driver  *  and 
a  witness.2  In  similar  instances  they  have  either  taken 
the  word  "  iza  "  as  implied  or  sought  to  prove  that  as 
the  resurrection  day  is  of  sure  occurrence,  it  has  there- 
fore been  rendered  (in  this  verse)  in  the  past  tense, 
as  if  it  had  already  taken  place.  Consider  how  igno- 
rant and  undiscerning  they  are !  They  do  not  compre- 
hend the  Mohammedic  trumpet-sound  of  which  He 
so  clearly  spoke  and  have  deprived  themselves  of  the 
benefit  of  this  Divine  Voice;  awaiting  the  trumpet- 
sound  of  Israfil  who  is  but  one  of  His  servants;  al- 
though the  existence  of  Israfil  and  others  like  unto 
him  became  known  through  the  utterance  of  His  Holi- 
ness. Say,  do  ye  exchange  Him  who  is  good  unto  you  ? 
Then  ye  did  evil  in  that  ye  changed  this  falsely.  There- 
fore evil  is  your  exchanging  without  truth  and  ye  are 
an  evil  people  who  are  in  loss. 

Nay  rather;  by  "  trumpet  "  is  meant  the  Moham- 
medic trumpet  which  was  blown  to  all  the  contingent 
beings;  and  "  resurrection  "  was  the  rise  of  His  Holi- 
ness in  the  Command  of  God.  All  the  heedless  who 
were  dead  in  the  graves  of  bodies,  He  clothed  with 
the  new  mantle  of  faith  and  quickened  through  a  new 
and  wonderful  life.  Therefore  when  that  Beauty  of 

1  "  Driver,"  one  who  calls  attention  to  the  Truth. 
*  "Witness,"  one  who  gives  evidences  of  the  Truth. 


THE    BOOK   OF   IGHAN  83 

Oneness  desired  to  reveal  a  sign  of  the  mysteries  of 
resurrection,  revival,  paradise  and  fire,  Gabriel 
brought  the  revelation  of  this  verse :  "  And  they 
will  wag  their  heads  at  thee,  saying  When  (shall) 
this  (be)  ?  Answer,  peradventure  it  is  nigh  "  (K.  S. 
17).  That  is,  before  long,  these  wanderers  in  the 
valley  of  error  shall  wag  their  heads  in  derision  and 
say:  When  shall  these  things  appear?  Say  thou 
in  answer — Peradventure  they  are  nigh.  The  im- 
port of  this  single  verse  is  sufficient  for  the  people, 
were  they  to  consider  it  with  acute  vision. 

Praise  be  to  God!  How  far  from  the  paths  of 
Truth  were  these  people !  Although  the  "  resurrec- 
tion "  was  realized  in  the  rise  of  His  Holiness,  and  the 
lights  and  tokens  thereof  had  pervaded  the  whole 
earth,  yet  they  derided  and  held  to  views  based  upon 
the  false  and  vain  imaginations  of  the  divines  of  the 
age,  heedless  of  the  sun  of  Supreme  Providence  and 
the  showers  of  Divine  Mercy.  Yea ;  the  beetle  is  de- 
prived of  the  holy  fragrances  of  eternity  and  the  bat 
flees  from  the  splendor  of  the  world-illuminating  sun. 
The  same  fact  is  witnessed  in  every  age  during  the 
appearance  of  the  Manifestations  of  the  True  One ;  as 
Jesus  said:  "  Ye  must  be  born  again."  In  another 
place  He  has  said :  "  Except  a  man  be  born  of  water 
and  spirit,  he  cannot  enter  into  the  Kingdom  of  God; 
that  which  is  born  of  flesh  is  flesh,  and  that  which  is 
born  of  spirit  is  spirit  "  (John  iii.  6) . 

The  interpretation  of  this  is,  whosoever  is  not  quick- 


84  THE   BOOK   OF    IGHAN 

ened  by  the  water  of  Divine  Knowledge  and  by  the 
Holy  Spirit  of  Jesus  is  not  fitted  to  enter  the  Supreme 
Kingdom ;  for  whatsoever  proceeds  from  and  is  born 
of  flesh  is  flesh,  and  whatsoever  is  born  of  the  Spirit, 
that  is  the  breath  of  Jesus,  the  same  is  Spirit.  The 
essence  of  the  meaning  is  that  those  servants  who  are 
born  of  and  quickened  by  the  Spirit  and  breath  of  the 
appearances  of  holiness  in  every  Manifestation,  to 
them  can  be  attributed  life,  resurrection,  and  entrance 
into  the  Paradise  of  Divine  Love;  while  to  others  is 
ascribed  death,  heedlessness,  and  entrance  into  the  fire 
of  unbelief  and  Divine  wrath.  In  all  the  books,  tab- 
lets and  scriptures,  death,  fire,  lack  of  sight,  hearing, 
and  understanding  is  attributed  to  those  who  have  not 
drunk  of  the  pure  cups  of  Knowledge  and  whose  hearts 
have  not  attained  to  the  bounty  of  the  Holy  Spirit  of 
the  time ;  as  it  has  been  previously  mentioned :  "  They 
have  hearts  by  which  they  understand  not,"  etc. 

In  another  place  in  the  Gospel  it  is  said :  One  day, 
the  father  of  one  of  the  disciples  of  Jesus  died.  He 
spoke  of  it  to  His  Holiness,  begging  permission  to  go 
perform  the  burial  and  return.  That  Essence  of  Sev- 
erance said:  "  Let  the  dead  bury  their  dead."  Simi- 
larly two  people  of  Cufa  went  to  His  Holiness  the 
Commander  (of  the  Faithful — Ali).  One  owned  a 
house  and  wished  to  sell  it;  the  other  was  the  pur- 
chaser. They  had  decided  that  this  transaction  should 
take  place  and  its  agreement  be  written  under  the  ad- 
vice of  His  Holiness.  That  exponent  of  the  Divine 


THE    BOOK    OF    IGHAN  85 

Command  ordered  the  scribe  to  write :  "  A  dead  man 
hath  bought  from  a  dead  man,  a  house  bounded  by  four 
limits;  one  extending  toward  the  grave,  one  toward 
the  tomb,  one  toward  the  sirat  (bridge),  and  one 
either  toward  paradise  or  toward  hell." 

If  these  two  souls  had  been  quickened  by  Ali's  trum- 
pet of  life  and  raised  from  the  grave  of  heedlessness 
through  love  of  His  Holiness,  "  death  "  would  cer- 
tainly not  have  been  applied  to  them.  In  no  age  and 
cycle  has  the  purpose  of  the  Prophets  and  Holy  Ones 
been  other  than  the  real  life,  real  resurrection  and  real 
revival.  By  reflection  upon  this  statement  of  His 
Holiness,  what  has  been  intended  by  "  grave," 
"  tomb,"  "  sirat,"  "  paradise  "  and  "  hell  "  will  be 
disclosed,  but  alas,  all  the  people  are  veiled  within  the 
tomb  of  self  and  buried  in  the  grave  of  passion.  To 
resume;  were  ye  to  taste  a  little  of  the  clear  water  of 
Divine  Knowledge,  ye  would  know  that  the  real  life 
is  the  life  of  heart  and  not  the  life  of  body;  for  both 
animals  and  men  share  in  the  life  of  body.  But  this 
Life  is  assigned  to  possessors  of  brilliant  souls  who 
drink  from  the  ocean  of  faith  and  partake  of  the  fruit 
of  assurance.  This  Life  is  not  followed  by  death  nor 
this  immortality  by  mortality;  as  it  is  said:  "  A  true 
believer  is  alive  both  in  this  world  and  the  world  to 
come."  If  by  "  Life  "  be  meant  the  outward  life  of 
body,  it  is  evident  that  death  overtakes  it.  There  are 
likewise  other  statements  recorded  in  all  the  books, 
which  indicate  this  exalted  fact  and  lofty  word.  Also 


86  THE   BOOK   OF   IGHAN 

the  blessed  verse  revealed  concerning  Hamza  "  JLord 
of  the  Martyrs,"  and  "  2Abu-Jahl,"  is  a  clear  evi- 
dence and  manifest  proof — as  it  is  said:  "  Or,  he  who 
hath  been  dead  and  whom  we  have  restored  unto  life 
and  unto  whom  we  have  ordained  a  light  whereby  he 
may  walk  among  men,  (be)  as  he  whose  similitude  is 
in  darkness  and  who  is  not  out  of  it  "  (K.  S.  6)  ? 

This  verse  was  revealed  from  the  Heaven  of  Will 
at  the  time  Hamza  was  clad  in  the  holy  robe  of  faith 
and  Abu-Jahl  was  rooted  and  fixed  in  unbelief  and 
denial.  So  "  life  after  death  "  was  applied  to  Hamza 
from  the  source  of  Mighty  Divinity  and  the  abode 
of  the  Most  Great  Supremacy ;  but  the  contrary  was 
applied  to  Abu-Jahl.  For  this  reason  the  fire  of  un- 
belief flamed  in  the  hearts  of  the  infidels  and  the  winds 
of  contradiction  arose.  They  cried  out:  "When 
did  Hamza  die;  when  was  he  quickened  and  when 
was  this  life  imparted  to  him  ?  "  As  they  did  not  com- 
prehend these  blessed  explanations  nor  appeal  to  the 
people  of  Ziker3  in  order  that  these  might  confer  a 
sprinkling  of  the  Kawther  of  Significances  upon  them, 
therefore  such  corruptions  raged  throughout  the 
world. 

In  like  manner  thou  seest  in  the  present  day  that 

1  Title  of  the  uncle  of  Mohammed. 

9  "  Father  of  Folly" :  A  title  given  by  Mohammed  to  Abul-Hakam 
(Father  of  Wisdoms)  who  was  one  of  the  prominent  men  of  Koraish  and 
did  not  believe  in  Mohammed. 

8  Those  who  have  the  custody  of  the  words  of  a  Prophet ;  for  instance, 
the  saints  of  Christ. 


THE    BOOK   OF   IGHAN  87 

notwithstanding  the  Sun  of  Significances,  all  the  peo- 
ple both  high  and  low  are  clinging  to  the  dark  beetles 
and  satanic  appearances,  continually  asking  them  in- 
tricate questions,  while  they,  from  lack  of  Knowledge, 
answer  in  a  way  that  will  not  impair  their  outward 
possessions.  It  is  evident  a  beetle  itself  has  acquired 
no  portion  from  the  breeze  of  the  musk  of  eternity 
nor  stepped  into  the  Rizwan  of  ideal  myrtles,  there- 
fore how  can  it  convey  the  odor  of  perfume  to  other 
nostrils.  This  has  been  and  will  forever  be  the  con- 
dition of  these  servants.  Only  those  who  advance 
toward  God  and  turn  away  from  the  appearances  of 
the  Satan  will  attain  to  the  traces  of  God.  Thus  God 
hath  ordained  the  decree  of  the  Day  by  the  Pen  of 
Grandeur  upon  a  Tablet  concealed  behind  the  Veil  of 
Might.  Shouldst  thou  heed  these  explanations  and 
reflect  upon  their  outward  and  inward  (meanings), 
thou  wilt  comprehend  all  the  intricate  questions  which 
in  this  day  have  become  a  bar  between  the  servants  and 
the  knowledge  of  the  Day  of  Judgment.  Then  thou 
wilt  not  need  to  question.  We  hope,  if  it  please  God, 
thou  wilt  not  return  from  the  shore  of  the  Divine 
Ocean  deprived  and  thirsty,  and  from  the  sanctuary 
of  Eternal  Desire  destitute.  Now  what  will  your 
effort  and  exertion  accomplish  ? 

To  resume :  The  purpose  of  these  clear  explana- 
tions is  to  prove  the  Dominion  of  that  King  of  Kings. 
Now  be  just  as  to  which  is  mightier  and  greater;  this 
Dominion  which  through  one  word  hath  so  much 


88  THE   BOOK   OF    IGHAN 

power,  prevalence  and  grandeur,  or  the  dominion  of 
kings  who,  after  protecting  their  subjects  and  the  poor, 
are  for  a  number  of  days  outwardly  obeyed  by  the 
people  who  in  heart  reject  and  oppose? 

This  dominion  has  conquered,  quickened  and  im- 
parted life  to  the  world  by  a  single  word.  "  How 
can  the  dust  (be  compared)  with  the  Lord  of 
Lords  ?  "  How  can  comparison  be  ascribed  when 
every  relation  is  debarred  from  the  holy  court  of  His 
Dominion?  Were  one  to  consider  fully,  even  the 
servants  of  His  threshold  rule  over  all  the  creatures 
and  beings,  as  it  has  been  and  will  be  evident. 

To  be  brief;  this  is  one  of  the  meanings  of  the  In- 
ward Dominion  explained  according  to  the  ability  and 
capacity  of  the  people.  There  are  other  Dominions 
for  that  Point  of  Existence  and  that  praiseworthy 
Countenance,  of  which  degree  this  Oppressed  One  is 
not  able  to  speak,  nor  are  the  creatures  capable  of 
comprehending  it.  God  is  glorified  above  description 
of  His  Dominion  by  the  servants  and  exalted  above 
their  mention! 

We  ask  your  Honor  a  question !  If  the  purpose  of 
dominion  be  outward  rule  and  temporal  sway  and 
power  whereby  the  people  are  subdued  and  to  which 
they  outwardly  bow  and  submit — so  that  the  friends 
are  tranquillized  and  honored  and  the  enemies  de- 
based and  degraded — how  can  such  form  of  dominion 
be  true  concerning  the  Lord  of  Might,  in  whose  name 
is  unquestionably  the  sovereignty  and  whose  majesty 


THE    BOOK    OF   IGHAN  89 

and  grandeur  are  acknowledged  by  all?  For  thou 
dost  witness  how  most  of  the  earth  is  in  possession  of 
His  enemies  and  all  are  working  against  His  good- 
pleasure,  disbelieving,  rejecting,  and  turning  away 
from  that  which  He  hath  commanded  and  inclining 
toward  and  practising  that  which  He  hath  forbidden ; 
while  His  friends  are  always  suffering  in  the  hands  of 
enemies.  All  this  is  clearer  than  the  sunlight.  Then 
know,  O  thou  questioning  seeker,  that  outward  do- 
minion has  never  been  nor  will  be  esteemed  of  im- 
portance by  God  and  His  Holy  Ones.  Moreover,  if 
the  purpose  of  dominion  and  power  be  outward  do- 
minion and  power,  then  the  matter  would  become 
difficult  to  your  Honor.  For  it  is  said:  "  And  that 
our  armies  should  surely  be  the  conquerors  "  (K.  S. 
37).  In  another  place  it  is  said:  "They  seek  to 
extinguish  the  Light  of  God  with  their  mouths;  but 
God  willeth  no  other  than  to  perfect  His  Light,  al- 
though the  infidels  be  averse  thereto"  (K.  S.  9). 
Also,  "  He  is  the  Conqueror  above  all  things."  Most 
of  the  Koran  clearly  indicates  this  point. 

If  the  purpose  be  what  these  worthless  creatures 
say,  there  will  be  no  alternative  for  them  except  to 
deny  all  these  holy  words  and  eternal  references;  for 
in  this  world  there  has  been  no  loftier  host  nearer  to 
God  than  Hosein,  the  Son  of  Ali;  nor  had  His  Holi- 
ness any  peer  upon  earth.  "  Were  it  not  He,  no  one 
like  Him  would  be  in  the  world."  Notwithstanding 
this  thou  hast  already  heard  that  which  happened. 


90  THE    BOOK   OF    IGHAN 

"  Shall  not  the  curse  of  God  fall  upon  the  unjust " 
(K.  S.  n)? 

If  thou  dost  interpret  this  verse  ("  our  armies 
should  surely  be  the  conquerors  ")  literally,  it  would 
never  be  outwardly  true  concerning  the  Holy  Ones  of 
God  and  His  Hosts,  for  His  Holiness  (Hosein), 
whose  "  Host  "-ship  was  as  clear  and  evident  as  the 
sun,  quaffed  the  cup  of  martyrdom  in  the  land  of  Taff 
(Karbila)  with  the  utmost  oppression  and  subjection. 
Likewise  the  blessed  verse,  "  They  seek  to  extinguish 
the  light  of  God  with  their  mouths ;  but  God  willeth 
no  other  than  to  perfect  His  Light,  although  the  infi- 
dels be  averse  thereto."  If  this  be  interpreted  accord- 
ing to  the  outward  sense,  it  will  never  reconcile,  for  the 
Divine  Lights  have  always  been  outwardly  extin- 
guished and  the  Eternal  Lamps  quenched;  how  then 
shall  the  victory  be  realized  ?  And  what  is  the  mean- 
ing of  the  prohibition  in  the  blessed  verse,  "  God  will- 
eth no  other  than  to  perfect  His  Light "  ?  It  is  evident 
that  these  Lights  found  not  rest  in  a  place  of  safety 
nor  drank  the  cup  of  tranquillity,  owing  to  the  hand 
of  the  infidels.  These  Lights  were  so  oppressed  that 
every  one  inflicted  upon  these  Essences  of  Being  what- 
ever he  wished — all  of  which  is  understood  and  appre- 
hended by  the  people.  In  view  of  all  this,  how  can 
these  people  undertake  to  interpret  and  explain  these 
Divine  words  and  verses  of  Eternal  Might  ? 

To  be  brief;  the  purpose  is  not  as  they  have  under- 
stood ;  nay  rather,  by  dominion,  power  and  authority 


THE    BOOK   OF   IGHAN  91 

is  meant  another  state  and  matter.  For  instance,  con- 
sider the  dominion  of  the  blood  of  His  Holiness 
(Hosein)  which  was  sprinkled  upon  the  earth;  how 
by  the  blessedness  and  power  of  that  blood,1  the  dust 
exercised  victory  and  influence  over  the  bodies  and 
souls  of  men;  so  that  whosoever  for  the  sake  of  re- 
covery tasted  a  particle  thereof,  was  healed,  and  who- 
soever for  the  preservation  of  property,  treasured 
some  of  that  sacred  dust  in  his  house  with  perfect  faith 
and  confirmed  knowledge,  protected  all  his  possessions. 
This  is  the  measure  of  its  outward  effects.  Should  We 
mention  the  inner  virtues,  people  would  undoubtedly 
say  that  We  have  considered  "  The  dust  as  the  Lord 
of  Lords,"  and  have  utterly  forsaken  the  religion  of 
God. 

Likewise  consider  that  although  His  Holiness  suf- 
fered martyrdom  with  the  utmost  abjection,  and  there 
was  no  one  apparently  to  aid  Him,  to  give  Him  ablu- 
tion or  enshroud  Him,  yet  at  the  present  time  how 
many  people  from  different  parts  and  regions  leave 
their  countries  to  present  themselves  in  that  land  and 
lay  their  heads  upon  that  threshold.  This  is  the  Di- 
vine Power  and  Dominion;  the  Supreme  Majesty  and 
Grandeur. 

Thou  shouldst  not  imagine  that  inasmuch  as  these 
things  have  happened  after  His  martyrdom,  they  im- 
part no  result  to  His  Holiness;  for  His  Holiness  is 
forever  alive  with  the  Divine  Life  and  abides  upon  the 

1  Mohammedan  belief  in  the  efficacy  of  the  dust  of  the  Imams  Tombs. 


92  THE    BOOK   OF    IGHAN 

inaccessible  couch  of  Nearness  and  upon  the  exalted 
tree  of  Union.  These  Essences  of  Being  are  ready  to 
expend  all;  that  is,  they  sacrifice  life,  property,  soul 
and  self  in  the  path  of  the  Friend,  and  to  them  no 
station  is  more  beloved  than  this.  The  lovers  have 
no  wish  except  the  good-pleasure  of  the  Beloved  and 
seek  no  aim  except  the  meeting  of  the  Desired  One. 

Should  We  wish  to  explain  a  sprinkling  of  the 
mysteries  of  martyrdom  and  the  fruits  thereof,  these 
Tablets  undoubtedly  would  not  suffice  nor  could  they 
bring  it  to  an  end.  We  hope,  if  it  please  God,  a  breeze 
of  mercy  may  blow  and  the  tree  of  existence  be  clothed 
with  a  new  robe  through  the  Divine  Spring,  that  we 
may  apprehend  the  mysteries  of  the  Divine  Wisdom 
and  through  His  providence  become  independent  of 
the  knowledge  of  all  things.  No  one  hath  yet  appeared 
who  hath  attained  to  this  station  except  a  few  who  are 
not  renowned.  The  future  will  be  what  the  Divine 
judgment  demands  and  what  appears  from  within  the 
Tent  of  Decree.  Thus  We  explain  unto  thee  the 
wonders  of  the  Cause  of  God  and  reveal  unto  thee  the 
melodies  of  Paradise  that  thou  mayest  peradventure 
attain  to  the  sources  of  Knowledge  and  partake  of 
the  fruits  of  Wisdom.  Consequently  it  should  be 
known  to  a  certainty  that  although  these  Suns  of 
Grandeur  dwell  upon  the  earth,  yet  they  abide  upon 
the  Most  Great  Throne ;  although  they  may  not  possess 
a  single  coin,  yet  they  soar  upon  the  summit  of  Wealth ; 
and  while  afflicted  in  the  hands  of  the  enemy,  they  are 


THE    BOOK    OF    IGHAN  93 

seated  upon  the  right  hand  of  Power  and  Dominion. 
They  are  established  and  rest  upon  the  Throne  of 
Eternal  Might,  although  outwardly  in  the  utmost  hu- 
miliation; and  occupy  the  seat  of  Sovereignty  and  au- 
thority while  apparently  in  the  extremity  of  weakness. 

Thus  one  day  Jesus  the  Son  of  Mary,  seated  Him- 
self upon  a  chair  and  made  explanations  through  the 
melodies  of  the  Holy  Spirit,  the  import  of  which  is 
this :  "  O  people  1  My  food  is  from  the  herbs  of  the 
earth,  by  which  I  satisfy  my  hunger.  My  bed  is  the 
bare  ground ;  during  the  night  my  lamp  is  the  light  of 
the  moon  and  I  have  no  steed  but  my  feet.  Who  upon 
earth  is  richer  than  I  ?  "  I  swear  by  God  that  a  hun- 
dred thousand  wealths  revolve  around  this  poverty 
and  a  hundred  thousand  Kingdoms  of  glory  seek 
after  this  lowliness.  Shouldst  thou  attain  to  a  sprink- 
ling of  the  ocean  of  these  significances  thou  wilt  aban- 
don the  world  of  phenomena  and  existence  and  sacri- 
fice thy  life  around  the  shining  lamp,  as  doth  the 
"  bird  of  fire." 

A  similar  instance  is  related  of  His  Holiness  Sadik. 
On  a  certain  day,  one  of  His  followers  complained  of 
poverty,  before  His  Holiness.  That  Eternal  Beauty 
said :  "  Thou  art  rich  and  hast  drunk  from  the  wine 
of  wealth."  The  indigent  one,  astonished  at  the 
words  of  that  brilliant  countenance,  said,  "  How  am 
I  rich  while  I  am  in  need  of  a  single  coin  ?  "  His  Holi- 
ness replied,  "  Hast  thou  not  love  for  us?  "  He  said, 
"Yes,  O  Thou  son  of  the  Messenger  of  Godl" 


94  THE   BOOK   OF    IGHAN 

"  Wilt  thou  sell  it  for  one  thousand  dinars  of  gold?  " 
enquired  Sadik.  He  answered,  "  I  would  not  give  it 
for  the  world  and  all  therein!  "  His  Holiness  said, 
"  How  can  one  be  poor  who  possesses  something 
which  he  will  not  exchange  for  the  world?  " 

This  poverty  and  wealth,  lowliness  and  honor,  do- 
minion, power,  and  such  things  considered  as  important 
by  these  worthless  creatures,  have  no  mention  in  that 
Court;  as  it  is  said:  "  O  men,  ye  have  need  of  God, 
but  God  is  Self-sufficient  "  (K.  S.  35 ) .  Consequently 
by  "  wealth  "  is  intended  independence  of  all  else  save 
God  and  by  "  poverty  "  the  need  of  God. 

Another  day,  Jesus  the  Son  of  Mary  was  surround- 
ed by  the  Jews.  They  wished  His  Holiness  to  ac- 
knowledge having  made  the  claim  to  Messiahship  and 
Prophethood,  in  order  that  they  might  declare  Him 
infidel  and  sentence  Him  to  death.  Finally  they  led 
that  Sun  of  the  Heaven  of  Significances  into  the  pres- 
ence of  Pilate  l  and  Caiaphas,  the  greatest  of  the  doc- 
tors of  that  age.  All  the  divines  were  present  at  that 
meeting  and  a  large  multitude  assembled  for  the  pur- 
pose of  beholding,  deriding  and  annoying  Him.  No 
matter  how  much  they  enquired  that  perchance  they 
might  hear  Him  acknowledge,  His  Holiness  held  His 
peace  nor  did  He  choose  to  answer.  At  length  a 
wretch  arose  and  came  opposite  His  Holiness,  saying : 
"  I  adjure  thee,  didst  thou  not  say, '  I  am  the  Messiah 
of  God,  I  am  the  King  of  Kings,  I  am  the  possessor  of 

1  Although  in  nationality  a  Roman,  Pilate  in  religion  was  a  Jew. 


THE    BOOK   OF    IGHAN  95 

a  Book  and  I  am  the  destroyer  of  the  Sabbath  day'  ?  " 
His  Holiness,  lifting  up  His  blessed  head,  said :  "  Dost 
thou  not  see  that  verily  the  Son  of  Man  is  seated  upon 
the  right  hand  of  power  and  might  ?  "  This  He  said, 
although  no  accessories  of  power  were  outwardly 
found  with  Him,  but  an  inward  Power  which  per- 
vaded all  in  the  heavens  and  earth.  No  need  to  re- 
late what  they  inflicted  upon  Him  and  how  they  dealt 
with  Him  after  this  saying.  Finally  they  so  designed 
to  persecute  and  destroy  Him  that  He  took  His  flight 
to  the  fourth  Heaven. 

It  is  also  recorded  in  the  Gospel  of  Luke  that  an- 
other day  His  Holiness  passed  by  one  of  the  Jews  who 
was  afflicted  with  palsy  and  laid  upon  a  couch.  When 
he  saw  His  Holiness,  he  recognized  Him  by  His  ap- 
pearance and  began  to  entreat.  His  Holiness  said, 
"  Arise  from  thy  bed;  verily  thy  sins  are  forgiven." 
Several  Jews  who  were  present  at  that  place  began  to 
murmur,  saying,  "  Who  can  forgive  sins  but  God 
alone  ?  "  Then  Christ  perceived  their  thoughts  and 
said :  "  Whether  is  easier  to  say  arise,  take  up  thy  bed, 
or  to  say  thy  sins  be  forgiven  thee  ?  But  that  ye  may 
know  that  the  Son  of  Man  hath  power  upon  earth  to 
forgive  sins,"  etc.,  etc.  (Luke  v.  23) .  This  is  the  real 
Sovereignty  and  Power  of  the  Holy  Ones  of  God. 
By  all  these  statements  repeatedly  cited  from  different 
places  and  instances  it  is  intended  that  ye  may  be  in- 
formed of  the  interpretations  of  the  words  of  the 
Chosen  Ones  of  God  that  perchance  the  foot  may  not 


96  THE   BOOK   OF    IGHAN 

slip  and  the  heart  may  not  be  troubled  by  certain  state- 
ments. 

('•/,  /Thus  we  may  enter  into  the  path  of  Certain  Knowl- 
edge, with  the  step  of  assurance,  that  perchance  the 
breeze  of  good-pleasure  may  blow  forth  from  the 
Rizwan  of  the  Divine  Acceptance  and  enable  these 
mortal  ones  to  reach  the  Everlasting  Kingdom.  Then 
thou  wilt  understand  the  meanings  of  sovereignty  and 
the  like,  spoken  of  in  traditions  and  verses.  It  is  al- 
ready evident  and  known  to  your  Honor  that  exactly 
the  same  thing  to  which  the  Jews  and  Christians  clung 
in  contradicting  the  Mohammedic  Beauty,  is  in  this  day 
held  by  the  people  of  the  Koran  in  denying  the  "  Point 
of  the  Beyan  "  (may  the  lives  of  all  in  the  Kingdom 
of  Command  be  a  sacrifice  to  Him!).  Behold  these 
senseless  men  who  to-day  speak  the  word  of  the  Jews 
and  are  not  conscious  thereof  1  How  excellent  is  His 
revelation  concerning  them — "  Leave  them  to  amuse 
themselves  with  their  vain  discourse"  (K.  S.  6). 
And,  "  As  thou  livest  they  wander  in  their  folly  " 
(K.  S.  15). 

When  the  Eternal  Unseen  and  the  Essence  of  Di- 
vinity caused  the  Mohammedic  Sun  to  shine  forth 
from  the  horizon  of  Knowledge  and  Significances,  one 
of  the  objections  of  the  Jewish  doctors  was  that  after 
Moses  no  Prophet  should  arise.  Yea,  it  is  recorded  in 
the  Book  that  a  Face  should  appear  to  promulgate  His 
(Moses)  religion  and  creed  until  the  Law  written  in 
the  Pentateuch  should  encompass  all  the  earth.  There- 


97 

fore  the  King  of  Unity  relates  of  these  exhausted  ones 
in  the  valley  of  remoteness  and  error — "  The  Jews 
say,  the  hand  of  God  is  tied  up.  Their  (own)  hands 
shall  be  tied  up  and  they  became  cursed  for  that  which 
they  have  said.  Nay,  His  Hands  are  both  stretched 
forth  "  (K.  S.  5).  The  translation  of  this  is— The 
Jews  said  the  hands  of  God  are  tied  up.  May  their 
own  hands  be  tied  up !  Cursed  they  became  for  their 
false  accusation.  Nay,  the  hands  of  the  Divine  power 
are  always  outstretched  and  protecting.  "  The  Hand 
of  God  is  above  their  hands"  (K.  S.  48). 

Various  accounts  have  been  given  by  commentators 
concerning  the  revelation  of  this  verse  ( K.  S.  5 ) .  Yet 
consider  the  import  thereof,  for  He  says  it  is  not  as 
the  Jews  have  imagined,  that  the  Ideal  King  created 
the  Mosaic  Countenance,  conferred  upon  Him  the 
robe  of  Prophethood,  then  His  Hands  were  bound 
and  He  is  not  able  to  send  any  Messenger  after  Moses. 
Consider  how  remote  from  the  path  of  Knowledge  and 
Wisdom  is  their  senseless  saying !  In  this  day,  these 
people  (Mohammedans)  are  occupied  with  similar 
vain  sayings.  For  over  a  thousand  years  they  have 
been  reciting  this  verse,  and  unwittingly  censuring  the 
Jews ;  not  perceiving  and  understanding  that  publicly 
and  privately  they  themselves  are  saying  the  same 
thing  the  Jews  assert.  For  thou  hast  heard  them  de- 
clare that  all  the  Manifestations  are  ended,  the  doors 
of  Divine  mercy  are  closed,  no  Sun  shall  dawn  again 
from  the  Ideal  Day-springs  of  Holiness,  no  waves  ap- 


98  THE   BOOK   OF    IGHAN 

pear  from  the  eternal  Ocean  of  Pre-existence  and  no 
Temple  come  forth  from  the  Divine  Tents  of  the  In- 
visible. This  is  the  comprehension  of  these  worthless 
creatures!  They  have  conceded  the  cessation  of  the 
universal  Bounty  and  abundant  Mercy,  which  no  intel- 
lect or  understanding  will  allow.  From  every  side  and 
direction  they  gird  up  the  loins  of  oppression  and  exert 
themselves  to  extinguish  the  fire  of  the  Sadrat  with  the 
salt  water  of  superstition,  heedless  that  the  bowl  of 
Power  preserves  the  lamp  of  Unity  within  the  strong- 
hold of  its  protection.  It  is  sufficient  degradation  for 
this  multitude  that  they  are  deprived  of  the  Original 
Purpose  and  veiled  from  the  substance  and  essence  of 
the  Command ;  for  the  utmost  Divine  bounty  ordained 
for  the  servants  is  the  "  Meeting  of  God  "  and  His 
Knowledge,  which  are  promised  to  all.  This  is  the 
extreme  bounty  of  the  Pre-existent  Bountiful  One  for 
His  servants,  and  the  fulness  of  absolute  grace  for  His 
creatures.  But  none  of  these  servants  has  partaken 
thereof  or  attained  this  supreme  honor.  Although 
there  are  many  revealed  verses  which  clearly  indicate 
this  great  point  and  mighty  fact,  yet  they  have  denied 
it  and  interpreted  the  verses  according  to  their  own 
desire.  It  is  said  "  (As  for)  those  who  believe  not 
in  the  signs  of  God  and  His  Meeting,  they  shall  de- 
spair of  My  Mercy,  and  for  them  (is)  a  painful  pun- 
ishment (prepared) "  (K.  S.  29) .  Likewise,  it  is  said 
;<  Those  who  (seriously)  think  they  shall  meet  their 
Lord,  and  that  to  Him  they  shall  return  "  (K.  S.  2). 


THE    BOOK   OF    IGHAN  99 

In  another  place,  "  But  they  who  considered  that  they 
should  meet  God  said,  How  often  hath  a  small  army 
discomfited  a  great  army  I  "  In  another  place,  "  Let 
him,  therefore,  who  hopeth  to  meet  his  Lord,  work  a 
righteous  work  "  (K.  S.  18).  Again,  "  He  ordereth 
all  things;  He  showeth  (His)  Signs  distinctly,  that 
ye  may  be  assured  ye  must  meet  your  Lord  "  (K.  S. 

13). ' 

They  have  denied  all  these  verses  indicating  the 
"  Meeting,"  which  is  the  strongest  decree  found  in  the 
Heavenly  Books,  and  have  deprived  themselves  of 
this  lofty  and  exalted  position  and  this  excellent  and 
glorious  rank.  Some  say  that  by  this  is  meant  the 
meeting  of  the  splendor  of  God  in  the  Day  of  Resur- 
rection. If  they  assert  that  the  "  Universal  Splendor  " 
is  intended,  this  exists  in  all  things,  for  we  have  for- 
merly demonstrated  that  all  things  show  forth  the 
splendor  of  that  Ideal  King,  and  that  the  traces  of 
the  effulgence  of  the  sun  of  the  Manifestor  exist  and 
are  visible  in  the  mirrors  of  beings.  Nay,  if  the  spir- 
itual and  Divine  eye  of  man  be  opened,  he  will  see 
that  nothing  exists  without  the  appearance  of  the 
splendor  of  that  Ideal  King.  For  thou  dost  perceive 
that  all  contingent  and  created  things  express  the 
manifestation  and  emanation  of  that  Ideal  Light, 
and  dost  behold  the  doors  of  the  Divine  Rizwan 
opened  in  all  things  for  seekers  to  enter  the  cities 
of  Intelligence  and  Wisdom,  and  attained  ones  to 
pass  into  the  gardens  of  Knowledge  and  Power.  In 


ioo  THE    BOOK   OF    IGHAN 

every  garden  the  bride  of  significances  is  seen  seated 
in  the  chambers  of  words,  with  full  adornment  and 
grace.  Most  of  the  Koran  verses  indicate  and  show 
forth  this  spiritual  fact.  The  saying,  "  Neither  is 
there  anything  which  doth  not  celebrate  His  praise  " 
(K.  S.  17),  is  eloquent  testimony  thereto;  and 
"  everything  have  we  computed  and  written  down  " 
(K.  S.  78)  is  a  faithful  witness  thereof.  If  by 
"Meeting  of  God  "  is  meant  the  meeting  of  these 
splendors,  then  all  the  people  have  attained  to  the 
meeting  of  the  Eternal  Countenance  of  that  Peerless 
King.  Why,  then,  is  it  assigned  to  the  Day  of  Resur- 
rection ? 

But  if  they  say  the  purpose  is  the  "  Special  Splen- 
dor," the  state  interpreted  by  some  of  the  Sufis  as 
the  "  Most  Holy  Outpouring;  "  if  it  is  in  the  Essence 
Itself,  it  has  been  eternally  in  the  Divine  Knowledge. 
Supposing  this  hypothesis  to  be  admitted ;  in  this  sense 
"  Meeting  "  cannot  become  true  of  any  one,  because 
this  state  is  realized  in  the  Innermost  of  the  Essence, 
unto  which  none  can  ever  attain !  "  The  way  is  barred, 
and  seeking  after  it  is  forbidden."  The  minds  of  the 
Near  Ones  cannot  soar  to  this  station,  how  much  less 
can  the  intellects  of  the  limited  and  veiled  ones!  If 
they  say  it  is  the  "  Secondary  Splendor,"  which  is  in- 
terpreted as  the  "  Holy  Outpouring,"  this  is  unques- 
tionably in  the  world  of  creation,  that  is,  in  the  world 
of  primal  manifestation  and  original  emanation.  This 
station  is  assigned  only  to  His  Prophets  and  Holy 


THE    BOOK    OF    IGHAN  101 

Ones,  because  no  greater  and  mightier  than  they  have 
appeared  in  the  realm  of  existence ;  and  all  confess  and 
acknowledge  this  fact.  These  are  the  sources  and 
manifestors  of  all  the  eternal  Attributes  and  Divine 
Names,  and  these  are  the  Mirrors  which  fully  express. 
All  that  refers  to  them  is  in  reality  referred  to  His 
Highness,  the  "  Manifest  and  Invisible  One."  Knowl- 
edge of  the  Origin  and  attainment  thereto  can  only  be 
achieved  by  knowing  and  attaining  to  these  Beings  who 
shine  forth  from  the  Sun  of  Truth.  Consequently,  by 
meeting  these  Holy  Lights,  the  "  Meeting  of  God  " 
is  attained;  through  their  Knowledge  the  Knowledge 
of  God,  and  by  their  Faces  the  Face  of  God.  From 
the  fact  that  these  abstracted  Essences  are  the  first,  the 
last,  the  manifest,  and  the  hidden,  it  is  proved  of  that 
Sun  of  Truth,  that  He  is  verily  "  the  First  and  the 
Last,  the  Manifest  and  the  Hidden  "  (K.  S.  57),  and 
likewise  the  other  exalted  Names  and  lofty  Attributes. 
Therefore,  whosoever  is  favored  by  these  shining  and 
glorious  Lights,  and  has  attained  to  these  luminous 
and  radiant  Suns,  during  every  Manifestation,  has  at- 
tained the  "  Meeting  of  God,"  and  entered  the  city 
of  eternal  and  immortal  life.  This  "  Meeting  "  can 
not  be  realized  by  any  except  in  the  Resurrection  Day, 
which  is  the  rise  of  the  Self  of  God  in  His  Universal 
Manifestation. 

This  is  the  meaning  of  that  "  resurrection  "  re- 
corded and  stated  in  all  Books,  and  which  Day  has 
been  announced  to  all.  Consider,  is  there  any  day  to 


102  THE    BOOK   OF    IGHAN 

be  imagined  greater,  mightier  and  more  excellent  than 
this  Day,  that  man  should  turn  away  from  it  and  de- 
prive himself  of  its  bounties,  which  are  pouring  like 
the  spring  cloud  from  the  presence  of  the  Merciful? 
After  it  has  been  proved  with  complete  evidence  that 
no  day  is  greater  than  this  Day,  and  no  matter  is 
mightier  than  this  matter;  and  after  all  these  sound 
and  solid  proofs  which  no  one  who  is  wise  and  saga- 
cious can  deny  or  avoid,  how  can  man  deprive  himself 
of  such  great  bounty  through  words  of  the  doubting 
and  visionary  ?  Have  they  not  heard  the  well-known 
tradition,  "  When  the  Gha'im  shall  rise,  the  resurrec- 
tion shall  rise  "  ?  The  rightly  guided  Imams — the 
inextinguishable  Lights — have  similarly  interpreted 
the  verse,  "  Do  (the  infidels)  expect  less  than  that 
God  shall  come  down  to  them,  overshadowed  with 
clouds  "  (K.  S.  2) — an  event  which  they  unquestion- 
ably know  shall  happen  in  the  resurrection — to  mean 
His  Holiness  Gha'im  and  His  appearance. 

O  my  brother,  understand  then  the  meaning  of  res- 
urrection and  purify  thine  ears  from  the  sayings  of 
these  rejected  people.  Shouldst  thou  step  a  little  way 
into  the  worlds  of  Severance,  thou  wilt  testify  that  no 
day  greater  than  this  Day  and  no  resurrection  mightier 
than  this  Resurrection  can  be  imagined,  and  that  one 
deed  in  this  Day  is  equivalent  to  deeds  performed  dur- 
ing a  hundred  thousand  years — nay,  I  ask  pardon  of 
God  for  this  limitation,  because  deeds  done  in  this  Day 
are  sanctified  beyond  any  limited  reward.  As  these 


THE    BOOK   OF    IGHAN  103 

worthless  creatures  have  not  understood  the  meaning 
of  "  Resurrection  "  and  the  "  Meeting  of  God,"  they 
are  therefore  completely  veiled  from  the  bounty 
thereof.  Although  the  purpose  of  learning  and  its 
anxieties  is  the  attainment  and  knowledge  of  this  sta- 
tion, yet  they  are  all  occupied  with  outward  learnings 
and  desist  not  from  them  even  for  a  moment ;  closing 
their  eyes  to  the  essence  of  Knowledge  and  the 
knowable.  It  seems  as  if  they  have  not  drunk 
one  drop  from  the  ocean  of  Divine  Knowledge  nor 
attained  a  sprinkling  of  the  cloud  of  the  Merciful 
Bounty. 

Consider,  if  one  does  not  partake  of  the  bounty  of 
Meeting  or  the  Knowledge  of  the  Manifestations  of 
God,  how  can  he  be  truly  called  learned,  although  he 
may  have  studied  a  thousand  years,  and  possess  all  the 
limited  and  outward  sciences.  It  is  plainly  evident 
that  he  cannot  be  said  to  possess  Knowledge.  But  if 
one  has  not  seen  a  single  letter  of  learning,  and  has 
attained  to  this  mighty  honor,  he  is  undoubtedly  ac- 
counted one  of  the  Divine  men  of  learning,  for  he  has 
reached  the  furthermost  point  of  Knowledge  and  its 
highest  degree. 

This  condition  is  also  one  of  the  signs  of  the  Mani- 
festation; as  it  is  said,  "  He  will  make  your  highest 
to  be  the  lowest,  and  your  lowest  to  be  the  highest." 
Likewise  it  is  said,  "  And  we  were  minded  to  be  gra- 
cious unto  those  who  were  weakened  in  the  land,  and 
to  make  them  models  of  religion ;  and  to  make  them 


io4  THE    BOOK   OF    IGHAN 

the  heirs  (of  the  wealth  of  Pharaoh  and  his  people)  " 
(K.  S.  28).  It  is  witnessed  in  the  present  day  how 
many  of  the  divines,  by  reason  of  their  denial,  abide  in 
the  lowest  planes  of  ignorance,  their  names  erased 
from  the  book  of  the  exalted  and  the  learned;  and  how 
many  of  the  ignorant,  on  account  of  their  belief,  have 
ascended  to  the  highest  horizon  of  knowledge,  and 
their  names  are  registered  in  the  Tablets  of  Knowl- 
edge by  the  Pen  of  Power.  Thus,  "  God  shall  abolish 
and  shall  confirm  (what  He  pleaseth),  with  Him  is 
the  original  of  the  Book"  (K.  S.  13).  Therefore, 
it  is  said,  "  Seeking  after  proof  when  the  fact  is  at- 
tained is  blamable,  and  occupying  one's  self  with  learn- 
ing after  reaching  the  object  of  knowledge,  is  to  be 
censured."  Say,  O  people  of  the  earth,  this  is  a  fiery 
Youth  who  runneth  in  the  wilderness  of  Spirit,  herald- 
ing unto  you  the  lamp  of  God,  and  reminding  you  of 
a  Matter  which  is  visible  in  concealment  under  the 
veils  of  light,  from  the  horizon  of  Holiness  in  the 
region  of  Irak. 

O  my  friend,  if  thou  soarest  a  little  in  the  heavens 
of  the  significances  of  the  Koran,  and  walkest  upon  the 
earth  of  Divine  Knowledge  unfolded  therein,  many 
doors  of  knowledge  will  be  opened  before  thy  face  and 
thou  wilt  be  assured  that  the  very  things  which  in  this 
day  prevent  these  servants  from  arriving  at  the  shore 
of  the  eternal  ocean,  hindered  the  people  during  the 
Manifestation  of  the  Point  of  the  Koran  from  ac- 
knowledging and  submitting  to  that  Sun.  Likewise 


THE    BOOK   OF    IGHAN  105 

thou  wilt  become  informed  of  the  mysteries  of  the 
"  return  "  and  "  revival  "  and  dwell  in  the  loftiest 
chambers  of  security  and  assurance. 

One  day  a  number  of  the  opponents  of  that  peerless 
Beauty  (Mohammed),  who  were  deprived  of  the 
Ca'aba  of  the  Eternal,  said  to  Him  by  way  of  derision, 
"  Surely  God  hath  covenanted  with  us  that  we  should 
not  believe  in  (any)  messenger  until  (one)  should 
come  unto  us  with  a  sacrifice  which  should  be  consumed 
by  fire  "  (K.  S.  3).  The  import  of  this  is  that  the 
Creator  had  covenanted  with  them  that  they  should 
not  believe  in  a  messenger  unless  he  perform  the  mira- 
cle of  Abel  and  Cain,  that  is,  offer  a  sacrifice,  and  a 
fire  come  from  heaven  to  consume  it ;  as  they  had  heard 
in  the  story  of  Abel,  and  which  is  recorded  in  the 
books.  His  Holiness  said,  in  answer,  "  Messengers 
have  already  come  unto  you  before  me,  with  plain 
proofs  and  with  the  (miracle)  which  ye  mention;  why, 
therefore,  have  ye  slain  them,  if  ye  speak  truth  "  (K. 
S.  3 )  ?  Now,  be  just ;  how  could  those  servants  who 
were  in  the  age  and  cycle  of  His  Holiness,  be  actually 
those  in  the  age  of  Adam  or  other  Prophets,  when  the 
interval  between  Adam  and  that  time  was  several 
thousand  years?  Why  did  that  Essence  of  Truthful- 
ness attribute  to  the  servants  of  His  age  the  murder 
of  Abel  or  other  Prophets  ?  Thou  hast  no  other  alter- 
native except  to  ascribe  falsehood  and  vain  saying  to 
His  Holiness  (which  God  forbid!),  or  to  say  that 
those  wicked  ones  were  the  same  who  contradicted  the 


io6  THE    BOOK   OF    IGHAN 

Prophets  and  Messengers  in  every  age,  and  finally 
martyred  them  all. 

Ponder  carefully  over  this  explanation,  that  the  re- 
freshing breeze  of  Knowledge  may  blow  from  the  city 
of  the  Merciful  and  cause  the  soul  to  reach  the  garden 
of  Wisdom  through  the  beautiful  utterance  of  the 
Beloved  One.  As  the  heedless  people  did  not  under- 
stand the  meanings  of  these  perfect  and  eloquent  ex- 
planations, and,  according  to  their  idea,  did  not  find 
the  answer  consistent  with  the  question,  therefore  they 
attributed  lack  of  knowledge  and  hallucination  to 
those  essences  of  Knowledge  and  Reason. 

Likewise,  in  another  verse,  it  is  said  in  condemna- 
tion of  the  people  of  the  age,  "  Although  they  had 
before  prayed  for  assistance  against  those  who  believe 
not,  yet  when  he  came  unto  them  whom  they  knew  (to 
be  from  God),  they  would  not  believe  in  him;  there- 
fore, the  curse  of  God  shall  be  on  the  infidels  "  (K. 
S.  2).  That  is,  this  multitude  who  waged  war  and 
fought  against  the  infidels  for  the  sake  of  God,  and 
who  sought  victory  in  order  to  assist  His  Cause,  when 
the  one  whom  they  knew  came  unto  them,  denied  him ; 
therefore  the  curse  of  God  shall  be  upon  the  infidels ! 
Consider  how  it  is  understood  from  this  verse  that  the 
people  of  the  time  of  His  Holiness  were  the  same 
people  who,  in  the  days  of  each  former  Prophet,  strove 
and  fought  to  promulgate  the  Law  and  spread  the 
Cause  of  God,  although  the  people  of  the  time  of  Jesus 
and  Moses  were  not  actually  the  people  of  the  age  of 


THE    BOOK    OF    IGHAN  107 

His  Holiness.  Moreover,  those  whom  they  had 
known  formerly  were  Moses  the  possessor  of  the 
Pentateuch,  and  Jesus  the  possessor  of  the  Gospel. 
Notwithstanding  this,  why  did  His  Holiness  say 
"  when  came  unto  them  the  one  whom  they  had 
known  " — that  is,  Jesus  or  Moses — they  "  denied 
Him?"  As  His  Holiness  was  outwardly  called  by 
another  name,  that  is,  Mohammed, — had  appeared 
from  another  city  and  come  in  another  language  and 
law — how  then  can  the  verse  be  proven  and  under- 
stood ? 

Comprehend  thou  the  subject  of  "  return;  "  how 
clearly  it  is  revealed  in  the  Koran ;  yet  no  one  has  un- 
derstood until  the  present  day.  What  wilt  thou  say? 
If  thou  sayest  that  His  Holiness  was  the  return  of  the 
former  Prophets,  as  is  indicated  by  the  verse,  His  com- 
panions must  likewise  be  the  return  of  the  bygone 
companions,  for  the  return  of  the  former  servants  is 
also  clearly  shown  in  the  mentioned  verses.  If  they 
deny  this,  they  have  contradicted  the  text  of  the  Book, 
which  is  the  mightiest  proof.  Therefore,  in  the  same 
manner  understand  the  fact  concerning  "return,"  "res- 
urrection," and  "  revival "  in  the  days  of  the  appear- 
ance of  the  Divine  Manifestations,  so  that  thou  mayest 
behold  with  the  outward  eye,  the  return  of  the  Holy 
Souls  in  pure  and  brilliant  bodies,  and  sanctify  and 
purify  the  dusts  of  ignorance  and  darkened  self  by  the 
water  of  mercy  from  the  Knowledge  of  the  Merciful; 
that  peradventure  thou  mayest  distinguish  and  deter- 


io8  THE    BOOK   OF    IGHAN 

mine  the  highway  of  the  morn  of  Truth  from  the  night 
of  error,  through  the  shining  lamp,  Divine  power  and 
eternal  guidance. 

Furthermore,  it  is  evident  to  your  Honor  that  the 
Custodians  of  the  Trust  of  the  Unity  appear  in  the 
temporal  worlds  with  a  new  Command  and  a  new 
Cause.  As  these  Birds  of  the  Eternal  Throne  descend 
from  the  Heaven  of  the  Divine  Will,  and  all  of  them 
arise  in  the  Supreme,  Irresistible  Command,  therefore 
they  are  declared  as  one  person  and  one  essence.  For 
they  all  drink  from  the  chalice  of  the  Divine  love  and 
partake  of  the  fruits  of  the  tree  of  Oneness.  These 
Manifestations  of  the  True  One  have  two  stations. 
One  is  the  station  of  pure  abstraction  and  the  essence 
of  singleness.  In  this  station,  if  thou  dost  name  and 
designate  all  of  them  by  one  name  and  office,  it  is  not 
amiss.  As  it  is  said,  "  We  make  no  distinction  at  all 
between  His  Messengers  "  (K.  S.  2) .  For  all  of  them 
summon  the  people  to  the  Divine  Unity  and  announce 
the  Kawther  of  Infinite  Bounty  and  Grace.  All  are 
dignified  with  the  robe  of  Prophethood  and  honored 
by  the  mantle  of  glory.  Therefore,  it  is  said  by  the 
"  Point  of  the  Koran,"  "  I  am  all  the  prophets."  Like- 
wise, He  says  "  I  am  the  first  Adam,  Noah,  Moses 
and  Jesus."  The  same  statement  has  been  made  by 
the  Ali'ite  Countenance.  Similar  sayings  indicating 
the  unity  of  these  Points  of  Oneness  have  appeared 
from  the  sources  of  the  eternal  utterances  and  treasu- 
ries of  the  Knowledge-pearls ;  as  recorded  in  the  Books. 


THE    BOOK    OF    IGHAN  109 

These  Countenances  are  the  Points  of  the  Com- 
mand and  the  Dawning-places  of  the  Decree.  The 
Command  is  sanctified  from  the  veils  of  plurality  and 
contingency  of  number.  Thus  it  is  said,  "  We  have 
but  one  Command."  Therefore,  as  the  Command  is 
one,  the  Manifestations  of  the  Command  are  also 
necessarily  one.  Likewise  the  Imams  of  religion  and 
Lights  of  Assurance  have  said,  "  Our  first  is  Moham- 
med, our  last  is  Mohammed,  and  our  middle  is  Mo- 
hammed." 

To  resume :  It  is  evident  and  certain  to  your  Honor 
that  all  the  Prophets  are  the  Temples  of  the  Command 
of  God,  who  have  appeared  in  different  garments,  and 
if  thou  lookest  with  an  attentive  eye  thou  wilt  find  all 
of  them  dwelling  in  one  Rizwan,  soaring  in  one  sky, 
seated  upon  one  carpet,  speaking  one  speech  and  en- 
joining one  Command.  This  is  the  Unity  of  those 
Essences  of  Existence  and  illimitable  and  inseparable 
Suns.  Consequently,  if  one  of  these  Holy  Manifesta- 
tions say,  "  I  am  the  return  of  all  the  Prophets,"  it  is 
true.  Likewise,  in  every  subsequent  Manifestation, 
the  return  of  the  former  Manifestation  is  realized. 
As  the  return  of  Prophets  is  proven  consistent  and  in 
conformity  with  verses  and  traditions,  the  return  of 
the  holy  ones  is  also  certain  and  accomplished.  This 
return  is  too  clear  for  need  of  proof  and  argument. 
For  instance,  consider  that  among  the  Prophets  was 
Noah.  When  He  was  appointed  to  Prophethood  and 
arose  in  the  Cause  with  Divine  mission,  those  who  be- 


I  io  THE   BOOK   OF    IGHAN 

lieved  in  Him  and  acknowledged  His  command  were 
indeed  honored  with  new  life,  and  a  new  spirit  and  life 
became  true  of  them.  For  previous  to  believing  in 
God  and  submitting  to  the  Manifestation  of  Himself, 
they  had  the  greatest  attachment  to  temporal  effects 
and  properties,  such  as  wife,  children,  food,  drink  and 
the  like,  to  such  an  extent  that  they  spent  night  and 
day  in  seeking  vanities  and  means  of  enjoyment,  and 
exerted  themselves  in  procuring  transient  possessions. 
Aside  from  these  things,  before  arriving  at  the  sea  of 
faith,  they  were  so  firm  and  rooted  in  the  limitations 
of  their  fathers  and  forefathers,  and  in  following  their 
ceremonies  and  laws,  that  if  sentenced  to  death,  they 
would  rather  submit  than  allow  the  change  of  a  single 
letter  of  the  habitual  customs  which  prevailed  among 
the  multitude.  For  the  people  have  cried,  "  Verily, 
we  found  our  fathers  practising  a  religion  and  we  are 
guided  in  their  foot-steps"  (K.  S.  43). 

The  same  people,  notwithstanding  these  limited 
veils  and  above-mentioned  customs,  as  soon  as  they 
drank  the  choice  wine  of  Faith  from  the  chalice  of 
Assurance  in  the  hands  of  the  Manifestations  of  the 
Praised  One,  were  so  transformed  that  they  would 
abandon  wives,  children,  property,  incumbrances,  life 
and  belief,  yea,  all  else  save  God.  They  were  so 
overcome  by  excess  of  longing  for  God,  and  by  ecsta- 
sies of  eternal  joy,  that  they  would  not  value  the  world 
and  all  therein  as  a  wisp  of  straw.  Can  they  not  be 
declared  as  of  "  new  creation  "  and  "  return  ?  "  Like- 


THE   BOOK   OF    IGHAN  in 

wise,  it  was  witnessed  that  these  souls,  before  attain- 
ing to  the  wonderful  and  new  favor  of  God,  would 
protect  their  lives  with  a  hundred  thousand  plans  and 
schemes  from  threatenings  of  destruction,  until,  for 
instance,  they  would  flee  from  a  fox  and  avoid  a  thorn. 
But  after  being  honored  with  the  Mighty  Security  and 
Great  Providence,  they  would  voluntarily  expend  a 
hundred  thousand  lives;  nay  rather,  their  blessed 
souls  despised  the  cage  of  the  body,  and  a  single  one  of 
these  hosts  would  fight  against  a  multitude.  If  these 
souls  were  the  same  former  souls,  how  could  such 
things,  contrary  to  human  tendencies  and  opposed  to 
bodily  desire,  proceed  from  them  ? 

To  resume :  The  fact  is  clear  that  it  is  impossible 
for  such  deeds  and  actions,  which  have  no  similitude 
to  former  deeds  and  actions,  to  appear  and  be  wit- 
nessed in  the  realm  of  existence,  without  a  Divine 
change  and  transformation;  for  their  agitation  was 
changed  to  composure,  their  doubt  turned  to  assurance, 
and  their  fear  transformed  into  courage.  This  is  the 
virtue  of  the  Divine  Elixir  which  transforms  the  ser- 
vants in  an  instant. 

For  instance,  consider  the  substance  copper;  which, 
if  it  is  protected  in  its  own  mine  from  superabundance 
of  dryness,  will  in  seventy  years l  attain  to  the  state  of 
gold — although  some  consider  copper  itself  to  be  gold, 
which,  through  superabundance  of  dryness,  has  be- 
come disordered,  and  has  not  reached  its  own  state. 

1  A  statement  made  by  philosophers. 


ii2  THE   BOOK   OF    IGHAN 

To  be  brief:  a  perfect  elixir,  however,  will  cause 
the  substance  copper  to  attain  the  state  of  gold  in  an 
instant,  and  to  traverse  the  seventy-year  stages  in  a 
moment.  Could  it  be  said  that  this  gold  is  copper,  or 
that  it  has  not  attained  the  condition  of  gold,  while 
the  test  is  at  hand  to  differentiate  and  distinguish  the 
qualities  of  gold  from  those  of  copper? 

Likewise,  these  souls  have  traversed  the  earth-world 
in  an  instant  through  the  Divine  Elixir,  entered  the 
worlds  of  sanctity,  and  in  one  step  reached  the  Divine 
Placeless  from  the  limited  world  of  place.  An  effort 
is  needed  that  thou  mayest  attain  this  Elixir  which  in 
an  instant  causes  the  west  of  ignorance  to  reach  the 
east  of  Knowledge,  makes  the  gloominess  of  the  dark 
night  attain  to  the  brilliant  morning,  guides  the  remote 
one  in  the  wilderness  of  doubt  to  the  fountain  of  near- 
ness and  assurance,  and  directs  the  mortal  temples  to 
the  Rizwan  of  immortality.  Now,  if  it  be  true  to  de- 
clare this  gold  copper,  it  will  also  be  true  and  justifiable 
to  declare  these  servants  to  be  the  same  as  before  they 
had  attained  to  the  Faith. 

O  brother,  through  these  clear,  perfect  and  com- 
plete explanations,  the  mysteries  of  "  new  creation," 
"  revival,"  and  "  resurrection  "  are  manifest  and  evi- 
dent without  veil  and  covering.  If  it  please  God,  thou 
wilt  cast  off  the  old  garment  from  body  and  soul 
through  the  unseen  confirmations,  and  be  honored  with 
the  new  and  immortal  robe. 

Therefore,  in  every  succeeding  Manifestation,  those 


THE    BOOK   OF    IGHAN  113 

souls  who  preceded  all  in  the  earth  in  faith,  drank  the 
clear  water  of  Knowledge  from  the  Beauty  of  One- 
ness, and  ascended  to  the  loftiest  summits  of  faith, 
assurance  and  severance  can  be  declared  to  be  the  re- 
turn of  the  former  persons  who  in  name,  office,  deed, 
word  and  condition  had  attained  to  these  states  in  the 
preceding  Manifestation.  For  that  which  appeared 
from  the  former  servants,  appeared  and  became  mani- 
fest in  the  subsequent  ones.  If,  for  example,  a  garden  of 
roses  be  in  the  east  of  the  earth,  and  that  kind  of  rose 
also  cometh  forth  from  another  branch  in  the  west, 
the  name  "  rose  "  is  applied  to  it.  In  this  case  it  is  not 
in  respect  to  the  limitations  of  the  branch  and  its  form, 
but  on  account  of  the  fragrance  and  odor  which  are 
manifest  in  both.  Consequently,  sanctify  and  purify 
thy  gaze  from  outward  limitations,  that  thou  mayest 
behold  them  all  in  one  name,  one  office,  one  essence, 
and  one  truth,  and  that  thou  mayest  perceive  the  mys- 
teries of  the  "  return  "  of  the  words  in  the  revealed 
words.  Reflect  a  little  upon  the  companions  at  the 
time  of  the  Point  of  the  Koran;  how  they  cut  them- 
selves from  the  whole  world,  were  purified,  sanctified 
and  severed  from  all  human  tendencies  and  selfish  de- 
sires through  the  pure  fragrances  of  His  Holiness,  and 
preceded  all  the  people  of  the  earth  in  attaining  the 
honor  of  Meeting,  which  was  identical  with  the  Meet- 
ing of  God.  For  ye  have  heard  how  they  sacrificed 
life  before  that  Manifestation  of  the  Glorious  One. 
Behold  the  return  of  the  same  firmness,  steadfast- 


ii4  THE    BOOK   OF    IGHAN 

ness  and  severance  in  the  companions  of  the  Point  of 
the  Beyan,  for  ye  have  witnessed  how  these  com- 
panions have  hoisted  the  banner  of  Severance  upon 
the  summit  of  Inaccessibility,  through  the  wonders 
of  the  generosity  of  the  Lord  of  Lords. 

To  be  brief :  These  lights  have  appeared  from  one 
lamp,  and  these  fruits  have  grown  from  one  tree.  In 
reality  no  difference  is  perceived,  and  no  change  is  visi- 
ble. "  All  this  is  from  the  bounty  of  God;  He  be- 
stoweth  it  upon  whomsoever  of  His  creatures  He  wish- 
eth."  God  willing,  we  will  avoid  the  land  of  negation 
and  reach  the  sea  of  affirmation,  so  that  we  may  per- 
ceive the  worlds  of  union,  division,  oneness,  separa- 
tion, limitation  and  Divine  abstraction  with  an  eye 
sanctified  from  elements  and  opposites,  and  soar  up- 
ward to  the  highest  horizon  of  the  nearness  and  sanc- 
tity of  the  significances. 

Consequently,  from  these  explanations  it  is  evident 
that  should  a  Face  come  forth  in  the  "  End  beyond 
which  there  is  no  end,"  and  rise  up  in  the  same  Com- 
mand upheld  by  a  Face  in  the  "  Beginning  before 
which  there  is  no  beginning,"  it  can  be  truly  said  that 
the  last  Face  is  identical  with  the  first,  for  the  Face  of 
the  "  End  beyond  which  there  Is  no  end  "  hath  risen 
up  in  the  same  Command  upheld  by  the  Face  of  the 
"  Beginning  before  which  there  is  no  beginning." 
Thus  the  Point  of  the  Beyan  (may  the  life  of  all  save 
Him  be  a  sacrifice  to  Him!)  has  likened  the  Suns  of 
Unity  to  the  sun,  which,  though  it  rise  from  the  "  Be- 


THE    BOOK   OF    IGHAN  115 

ginning  before  which  there  is  no  beginning,"  until  the 
"  End  beyond  which  there  is  no  end,"  is  the  same  sun 
which  hath  risen.  Now,  if  it  be  said  this  sun  is  that 
former  sun,  it  is  true,  and  if  it  be  said  that  it  is  the 
return  of  that  sun,  it  is  also  true.  Likewise  from  these 
explanations,  the  term  "  last "  becomes  true  of  the 
first  Face  and  conversely;  for  whatever  was  upheld 
by  the  last  Face  is  identical  with  that  which  was  upheld 
by  the  first  Beauty. 

Although  this  point  is  clear  to  those  who  have  drunk 
the  choice  wine  of  Knowledge  and  assurance,  yet  how 
many  souls,  through  lack  of  understanding  it,  are 
veiled  by  the  term  "  Seal  (last)  of  the  Prophets,"  and 
deprived  and  bereft  of  the  bounties !  Although  it  is 
said  by  His  Holiness  Himself — "  I  am  all  the 
Prophets,"  and  also,  "  I  am  Adam,  Noah,  Moses, 
Jesus,"  as  mentioned,  yet  they  do  not  consider  that 
while  the  saying  of  that  Eternal  Beauty — "  I  am  the 
first  Adam,"  is  true,  likewise  His  saying — "  I  am  the 
last  Adam,"  must  also  be  true.  For  just  as  He  applied 
the  "  First  of  the  Prophets  " — that  is  Adam — to  Him- 
self, in  the  same  way  the  "  Seal  (last)  of  the 
Prophets  "  can  also  be  applied  to  that  Divine  Beauty. 
It  is  very  clear  that  since  the  "  First  of  the  Prophets  " 
is  true  of  His  Holiness,  the  "  Seal  (last)  of  the 
Prophets  "  is  likewise  true. 

During  this  Manifestation,  all  the  people  of  the 
earth  are  tested  by  this  point,  and  most  of  them,  hold- 
ing fast  to  this  statement,  have  turned  away  from  its 


n6  THE    BOOK   OF    IGHAN 

author.  I  know  not  what  this  people  have  understood 
by  the  beginning  and  ending  of  God  (Exalted  is  His 
Name!).  If  by  beginning  and  ending,  a  temporal 
beginning  and  ending  be  intended,  the  worldly  things 
have  not  yet  come  to  an  end.  How,  then,  can  ending 
be  true  of  that  Essence  of  Oneness?  Nay  rather,  in 
this  station  the  beginning  is  none  other  than  the  end- 
ing, and  vice  versa. 

To  resume :  As  in  the  station  of  "  Beginning  before 
which  there  is  no  beginning,"  the  station  of  the 
"  End  "  becomes  true  of  that  Educator  of  the  Seen  and 
Unseen,  likewise  the  same  becomes  true  of  His  Mani- 
festations. While  the  name  "  Beginning  "  is  true  (of 
them) ,  at  the  same  time  the  name  "  End  "  is  also  true, 
and  while  they  are  established  upon  the  seat  of  being 
the  "  Beginning,"  at  the  same  time  they  occupy  the 
throne  of  being  the  "  End."  Should  a  discerning  sight 
be  found,  it  will  perceive  that  these  Holy  Essences, 
Abstracted  Spirits  and  Divine  Souls  are  the  Mani- 
festors  of  the  "  First,"  the  "  Last,"  the  "  Manifest," 
the  "  Hidden,"  the  "  Beginning,"  and  the  "  End." 
Shouldst  thou  soar  in  the  atmosphere  of  "  There  was 
God  and  nothing  was  with  Him,"  thou  wilt  find  all 
these  Names  as  mere  nothingness  and  utter  absence 
in  that  court,  and  then  thou  wilt  not  be  masked  by  these 
veils,  allusions  and  sayings.  How  pure  and  lofty  is 
this  station,  to  which  even  Gabriel  cannot  find  the  way 
without  a  guide,  and  whereunto  the  celestial  bird  can- 
not soar  without  the  Invisible  Assistance ! 


THE    BOOK    OF    IGHAN  117 

Understand  what  His  Holiness,  the  Commander * 
(of  the  Faithful)  has  said — "  Unfolding  the  veils  of 
glory  without  allusion."  Among  the  veils  of  glory 
are  the  religious  doctors  of  the  age,  and  the  theolo- 
gians of  the  time  of  a  Manifestation,  who  do  not  sub- 
mit to  the  Command  of  God,  on  account  of  their  lack 
of  understanding  and  their  devotion  and  love  for  out- 
ward leadership.  Nay  rather,  they  do  not  listen  to 
hear  the  Divine  Melody,  and  "  they  put  their  fingers 
in  their  ears  "  (K.  S.  2).  As  the  people  have  taken 
them  in  place  of  God  for  their  masters,  they  await  ac- 
ceptance or  rejection  (of  the  Truth)  by  these  support- 
ing props ;  for  they  have  no  sight,  hearing  or  heart  of 
their  own  to  distinguish  and  discriminate  between 
truth  and  falsehood. 

Though  all  the  Prophets,  Chosen  Ones  and  Holy 
Ones  have  commanded  on  the  part  of  God  that  they 
should  see  and  hear  with  their  own  eyes  and  ears,  yet 
disregarding  the  exhortations  of  the  Prophets,  they 
have  followed  and  will  follow  their  divines.  Should 
a  needy  and  poor  one  destitute  of  the  clothing  of  men 
of  learning  say — "  O  people :  Follow  the  Messengers 
of  God  "  (K.  S.  36) ,  they  will  wonder  exceedingly  at 
such  a  statement  and  answer — '  When  all  these 
learned  and  cultured  men  with  outward  leadership  and 
rich  and  magnificent  apparel  have  not  understood,  and 
have  failed  to  distinguish  truth  from  falsehood,  how 
couldst  thou  and  those  like  thee  understand?'  If 

1  Ali,  in  answer  to  the  question,  "What  is  Truth?  " 


ii8,          THE    BOOK   OF    IGHAN 

number  and  the  garb  of  learning  be  a  proof  and  indica- 
tion of  knowledge  and  truth,  the  former  peoples 1 
should  prove  more  worthy  and  superior,  for  they  are 
greater  and  more  numerous. 

The  point  is  also  clear  and  evident  that  the  divines 
of  the  age  have  prevented  people  from  the  path  of 
truth  at  the  time  of  the  appearance  of  the  Holy  Mani- 
festations. This  is  recorded  and  stated  in  all  the 
Heavenly  Books  and  Epistles.  No  Prophet  was  sent 
forth  who  did  not  become  the  object  of  hatred,  denial, 
rejection  and  execration  by  the  divines.  May  God 
denounce  them  for  what  they  have  done  formerly  and 
are  now  doing !  What  veils  of  glory  are  greater  than 
these  temples  of  error?  By  God,  removing  these  veils 
of  glory  is  the  greatest  affair,  and  rending  them 
asunder  is  the  mightiest  action !  May  God  strengthen 
us  and  you,  O  concourse  of  Spirit,  that  ye  may  succeed 
in  this  in  the  time  of  "  Mustagath,"2  and  be  not 
veiled  from  the  Meeting  of  God  in  His  Day. 

Furthermore,  the  term  "  Seal  of  the  Prophets,"  and 
the  like,  constitute  "  veils  of  glory,"  the  removal  of 
which  is  the  most  important  matter  for  these  worthless 
creatures.  All  are  screened  by  these  limited  coverings 
and  heavy  veils  of  glory.  Have  they  not  heard  the 
melody  of  the  Divine  Bird  (Ali)  saying,  "  I  have 

1  Adherents  of  former  religions  who  deny  a  Manifestation  in  His 
Day. 

1  Literally,  "the  one  from  whom  help  is  sought."  This  term  was 
used  by  the  Bab  to  denote  the  time  of  the  appearance  of  "Him  whom 
God  shall  manifest,"  i.e.  Baha  'Ullah. 


THE   BOOK   OF    IGHAN 


119 


married  one  thousand  Fatimas,  all  of  whom  were  the 
daughters  of  Mohammed,  the  Son  of  Abdallah,  the 
'Seal  of  the  Prophets'?" 

Consider  how  many  mysteries  are  hidden  in  the 
tents  of  the  Knowledge  of  God,  and  what  jewels  of 
His  Wisdom  are  concealed  in  the  treasuries  of  pres- 
ervation, so  that  thou  mayest  be  convinced  that  there 
hath  been  and  will  be  neither  beginning  nor  end  to  His 
creation.  The  Space  of  His  Destiny  is  too  vast  to  be 
limited  by  explanation  or  traversed  by  the  bird  of 
minds  and  His  ordained  decrees  are  beyond  attainment 
by  any  comprehension.  His  creation  hath  been  from 
the  u  Beginning  before  which  there  is  no  beginning," 
and  no  "End"  hath  overtaken  it.  The  Manifestations 
of  His  Beauty  will  be  until  the  interminable  End ;  and 
no  Beginning  hath  beheld  Him. 

Consider  this  same  explanation,  and  how  truly  it 
can  be  applied  to  all  these  Faces.  Likewise  understand 
the  saying  of  the  Eternal  Beauty — Hosein  the  son  of 
All — to  Salman,  the  import  of  which  is  this :  "  I  was 
with  a  thousand  Adams;  the  interval  between  each 
and  the  next  Adam  was  fifty  thousand  years,  and  to 
every  one  of  these  I  declared  the  Walayat  (suc- 
cession) of  my  father  (AH)."  Then  he  mentions  cer- 
tain particulars  until  he  says,  "  I  have  fought  one  thou- 
sand battles  in  the  path  of  God,  the  least  and  smallest 
of  which  was  like  the  battle  of  Khaibar,  in  which  my 
father  strove  and  fought  against  the  infidels."  Thus 
understand  from  these  two  traditions  the  mysteries  of 


120  THE    BOOK   OF    IGHAN 

"  end,"  "  return,"  and  "  creation  without  beginning 
or  end." 

Briefly :  O  my  beloved,  the  melody  of  the  Divine 
world  is  sanctified  above  limitation  by  earthly  hearing 
and  minds.  How  can  the  ant  of  existence  step  into  the 
court  of  the  Adored  One  ?  Yet  weak  souls  deny  these 
abstruse  explanations  and  reject  similar  traditions 
through  lack  of  understanding.  Yea,  only  the  spirit- 
ually minded  can  understand  this.  Say — this  is  an 
End  to  which  there  is  no  end  in  the  creation,  and  a  Be- 
ginning for  which  there  is  no  beginning  in  the  world 
of  origin.  So,  O  concourse  of  the  earth,  ye  may  behold 
the  splendor  of  the  End  in  the  Manifestations  of  the 
Beginning. 

It  is  a  great  astonishment  that  these  people  adhere 
to  the  verses  revealed  in  the  Koran,  and  to  the  tradi- 
tions of  the  possessors  of  Assurance  (Imams) ,  only  in 
instances  which  accord  with  their  own  wish  and  desire, 
entirely  rejecting  others  which  are  contrary  to  their 
inclination.  "  Do  ye,  therefore,  believe  in  part  of  the 
Book  and  reject  other  parts  thereof  ( K.  S.  2 )  ?"  How 
then  could  ye  judge  that  of  which  ye  are  ignorant? 
For  in  the  Perspicuous  Book,  the  Lord  of  the  creat- 
ures, after  speaking  of  "  The  Seal "  in  His  exalted 
saying,  "  Mohammed  is  but  the  Messenger  of  God 
and  the  Seal  of  the  Prophets"  (K.  S.  3),  hath  prom- 
ised His  Own  Meeting  to  all  the  people.  The  verses 
indicating  the  "  Meeting  "  of  that  King  of  Eternity 
are  recorded  in  the  Book,  and  some  have  been  already 


THE    BOOK    OF    IGHAN  121 

mentioned.  The  one  God  testifies  that  no  greater  and 
clearer  point  than  "  Meeting  "  has  been  recorded  in 
the  Koran.  May  it  be  profitable  unto  those  who  attain 
to  it  in  a  day  wherein  most  of  the  people  turn  away 
therefrom;  even  as  ye  witness! 

Nevertheless  they  have  rejected  the  second  matter 
(Meeting)  on  account  of  the  first  (Seal  of  Prophet- 
hood)  ,  although  the  subject  of  "  Meeting  "  in  the  day 
of  resurrection  is  clearly  stated  in  the  Book.  Through 
clear  evidences  it  hath  been  demonstrated  and  realized 
that  by  "  resurrection  "  is  meant  the  rise  of  His  Mani- 
festation in  His  Command.  Likewise  by  "  Meeting  " 
is  intended  the  Meeting  of  His  Beauty  in  the  Temple 
of  His  Manifestation.  "  For  verily,  Him  the  sight 
comprehendeth  not,  but  He  comprehendeth  the  sight  " 
(K.  S.  6) .  Notwithstanding  all  these  confirmed  facts 
and  clear  explanations,  they  have  ignorantly  clung  to 
the  statement  of  the  "  Seal,"  and  are  entirely  veiled 
from  the  Originator  of  the  "  End  and  Beginning,"  in 
the  day  of  His  Meeting.  "  If  God  should  punish  men 
for  their  iniquity,  He  would  not  leave  (upon)  the 
earth  any  moving  thing,  but  He  giveth  them  respite 
until  an  appointed  time  "  (K.  S.  16) .  But  apart  from 
all  these  things;  if  this  people  had  drunk  a  single  drop 
from  the  clear  fountain  of  "  God  doeth  whatsoever 
He  willeth,  and  ordereth  whatsoever  He  desireth," 
they  would  not  have  advanced  any  such  oppositions  to 
the  Point  of  Command. 

Command,  word  and  action  are  in  the  grasp  of  His 


122  THE   BOOK   OF   IGHAN 

power.  "  Everything  is  made  captive  in  the  Grasp 
of  His  power,  and  verily  this  is  easy  and  practicable 
unto  Him."  He  is  the  doer  of  that  which  He  desireth, 
and  the  accomplisher  of  that  which  He  wisheth. 
"  Whosoever  says  '  Why  and  for  what  reason,'  loseth 
his  faith."  Should  these  servants  become  conscious 
of  what  they  have  committed,  they  shall  perish  and 
lead  themselves  with  their  own  hands  to  the  fire,  which 
is  their  dwelling  and  goal.  Have  they  not  heard  the 
saying:  "  He  shall  not  be  questioned  as  to  what  He 
doeth  "  (K.  S.  21)  ?  In  view  of  these  explanations, 
how  can  one  venture  to  occupy  himself  with  vain  say- 
ings? 

Praise  be  to  God !  The  ignorance  and  blindness  of 
the  servants  have  reached  such  a  pitch  and  limit  that 
they  have  followed  their  own  knowledge  and  desire, 
rejecting  the  Knowledge  and  desire  of  the  True  One, 
Exalted  and  Mighty  is  He  I 

Now  be  just :  if  these  servants  believed  firmly  in  simi- 
lar brilliant  words  and  holy  references,  and  considered 
God  to  be  the  "  doer  of  whatever  He  wisheth,"  they 
could  not  cling  and  hold  fast  to  these  vain  sayings. 
Nay  rather,  with  all  their  souls  they  would  acknowl- 
edge and  submit  to  that  which  He  says.  I  swear  by 
God  that  if  the  ordained  decrees  and  destined  wisdoms 
had  not  been  already  established,  the  earth  would  have 
destroyed  all  these  servants;  "  but  God  will  delay  this 
until  the  appointed  time  of  a  known  day." 

To  be  brief:    Twelve  hundred  and  seventy-eight 


THE    BOOK   OF    IGHAN  123 

years  have  passed  since  the  Manifestation  of  the  Point 
of  the  Koran,  and  these  worthless  creatures  have  re- 
cited the  Koran  every  morning,  still  they  have  not  at- 
tained to  a  single  letter  of  the  purport,  and  although 
some  of  the  verses  they  read  clearly  indicate  the  holy 
facts  and  the  Manifestation  of  Eternal  Might,  yet 
they  have  utterly  failed  to  understand.  During  this 
time  they  have  not  even  comprehended  that  in  every 
age  the  purpose  of  reading  the  Books  and  reciting 
the  Epistles  hath  been  to  penetrate  the  significances 
and  to  reach  the  summits  of  their  mysteries;  other- 
wise reading  without  understanding  is  of  no  great 
benefit. 

For  instance,  one  day  a  certain  person  was  present 
before  this  One  who  is  needy  of  the  sea  of  significances, 
and  mention  was  made  concerning  the  signs  of  the 
day  of  judgment,  resurrection,  revival  and  reckoning. 
He  insisted  (upon  knowing)  how  in  this  new  Mani- 
festation the  account  of  the  people  is  settled,  when  no 
one  is  informed  of  it.  Then  We  revealed  certain  sci- 
entific illustrations  and  philosophical  points  according 
to  the  understanding  and  comprehension  of  the  hearer. 
Afterward  We  asked,  "  Hast  thou  not  read  the  Ko- 
ran, and  hast  thou  not  seen  this  blessed  verse :  l  On 
that  day  neither  man  nor  genii  shall  be  asked  concern- 
ing his  sin  '  (K.  S.  55)  ?  Hast  thou  not  understood 
that  the  meaning  of  '  questioning '  is  not  with  tongue 
and  speech,  as  is  evidenced  and  proved  by  the 
same  verse?"  For  afterward  it  is  said:  "The  sin- 


124  THE    BOOK    OF    IGHAN 

ners  shall  be  known  by  their  faces,  and  they 
shall  be  taken  by  the  forelocks  and  the  feet"  (K. 
S.  55). 

Thus  the  account  of  the  creatures  is  judged  from 
the  face,  and  their  unbelief,  faith  or  sin  will  appear; 
just  as  in  this  day  it  is  evident  that  the  people  of  error 
and  the  followers  of  guidance  are  known  and  distin- 
guished from  each  other  by  the  face.  If  these  servants, 
sincerely  for  the  sake  of  God,  and  desiring  His  good 
pleasure,  look  into  the  verses  of  the  Book,  they  will 
undoubtedly  understand  all  they  seek.  They  will 
clearly  and  plainly  find  there,  in  full  particular,  all  the 
events  which  have  happened  during  this  Dispensation ; 
even  the  Manifestations  of  the  Names  and  Attributes 
coming  out  of  nativities  of  opposition  and  supercilious- 
ness of  government  and  people,  and  the  residence  and 
establishment  of  the  Universal  Manifestation  in  a 
special  and  designated  land.  Only  the  spiritually 
minded  can  understand  this.  We  seal  the  saying  by 
that  which  was  formerly  revealed  unto  Mohammed, 
so  that  this  seal  may  be  the  musk  which  will  guide  peo- 
ple to  the  brilliant  Rizwan  of  holiness.  He  hath  said, 
and  His  saying  is  truth — in  order  that  this  favor  may 
surround  the  world — "  God  inviteth  unto  the  l  Dwell- 
ing of  Peace  and  directeth  whom  He  pleaseth  unto 
the  right  way"  (K.  S.  10).  "They  shall  have  a 
dwelling  of  peace  with  their  Lord,  and  He  shall  be 
their  protector,  because  of  that  which  they  have 

1  Baghdad,  where  Baha  'Ullah  was  exiled. 


THE    BOOK    OF    IGHAN  125 

wrought  "  (K.  S.  6) .    Praise  be  to  God  the  Lord  of 
the  creatures! 

Upon  every  subject  We  have  repeated  Our  explana- 
tion that  perchance  each  soul,  high  or  low,  may  gain 
a  share  and  portion  thereof,  according  to  his  capacity 
and  measure ;  and  that  should  a  soul  be  unable  to  un- 
derstand one  explanation,  the  purpose  may  be  appre- 
hended in  another.  "  That  each  may  know  his  re- 
spective drinking-place  "  (K.  S.  7). 

I  swear  by  God  that  this  earthly  Dove  hath  many 
songs  besides  these  melodies,  and  many  signs  besides 
these  explanations,  every  point  of  which  is  sanctified 
above  what  hath  been  explained  and  hath  flowed  from 
the  pen.  When  the  Divine  Will  decrees,  the  brides 
of  significances,  unveiled,  will  take  the  step  of  manifes- 
tation from  the  Spiritual  Mansion  into  the  Court  of 
Pre-existence.  There  is  no  command  unless  it  is  His 
permission;  there  is  no  power  unless  through  His 
power  and  strength;  and  there  is  no  other  God  than 
He.  He  is  the  creation  and  command.  All  speak  by 
His  command  and  through  the  mysteries  of  the 
Spirit ! 

_  We  have  formerly  explained  two  stations  for  the 
Suns  rising  from  the  Day-springs  of  Divinity.  One  is 
the  station  of  Unity  and  condition  of  Oneness,  as  pre- 
viously mentioned.  "  We  make  no  distinction  between 
any  of  them  "  ( K.  S.  2 ) .  The  other  station  is  that  of 
distinction,  creation  and  human  limitations.  In  this 
station,  for  each  one  a  temple  is  designated,  a  mission 


126  THE    BOOK   OF    IGHAN 

is  indicated,  a  manifestation  is  decreed,  and  certain 
limitations  are  assigned.  Each  one  is  named  by  a  cer- 
tain name,  characterized  by  a  quality  and  appointed 
to  a  new  Cause  and  Law;  as  it  is  said:  "  These  are 
the  Messengers ;  We  have  preferred  some  of  them  be- 
fore others:  Some  of  them  hath  God  spoken  unto, 
and  hath  exalted  the  degree  of  others  of  them.  And 
we  gave  unto  Jesus,  the  Son  of  Mary,  manifest  signs 
and  strengthened  Him  with  the  Holy  Spirit"  (K. 

S.2). 

It  is  due  to  the  variance  of  these  stations  and  con- 
ditions that  different  words  and  explanations  appear 
from  those  Fountains  of  Divine  Knowledge,  but  in 
reality  all  the  intricate  Divine  subjects  are  regarded 
as  one  utterance  by  the  knowing.  As  most  of  the  peo- 
ple are  not  .acquainted  with  the  mentioned  conditions, 
they  are  troubled  and  confounded  by  the  different 
words  of  those  united  Temples. 

To  be  brief :  It  is  evident  that  all  these  differences 
of  words  are  due  to  the  differences  of  stations.  There- 
fore, in  the  station  of  Oneness  and  rank  of  Singleness, 
pure  Sublimity,  Divinity,  Unity  and  absolute  Deity 
have  been  and  are  applied  to  those  Essences  of  Ex- 
istence, because  they  are  all  seated  upon  the  throne  of 
the  "  Manifestation  of  God,"  and  established  upon 
the  seat  of  the  "  Botoon  l  of  God  " — that  is,  the  ap- 
pearance of  God  is  made  manifest  by  their  appearance 
and  the  beauty  of  God  is  revealed  by  their  beauty. 

1  Lit.  "concealment."    The  station  of  undeclared  Manifestation. 


THE   BOOK   OF    IGHAN  127 

Thus  it  is  that  melodies  of  Divinity  have  proceeded 
from  these  Temples  of  Unity. 

As  to  the  second  station,  which  is  that  of  distinction, 
separation,  limitation,  and  temporal  conditions  and 
indications,  they  show  forth  absolute  servitude,  real 
need  and  utter  lowliness,  as  it  is  said,  "  Verily,  I  am 
the  servant  of  God,"  and,  "Verily,  I  am  only  a  man 
like  you"  (K.  S.  41). 

From  these  confirmed  and  positive  explanations, 
understand  the  questions  which  thou  hast  asked,  so 
that  thou  mayest  become  firm  in  the  Divine  religion, 
and  be  not  perplexed  by  the  differences  in  the  utter- 
ances of  the  Prophets  and  Chosen  Ones. 

If  it  be  heard  from  the  perfect  Manifestations 
"  Verily,  I  am  God,"  it  is  true  and  without  doubt;  for 
it  has  been  repeatedly  demonstrated  that  through  their 
Manifestation,  Attributes,  and  Names,  the  Manifesta- 
tion of  God,  the  Attribute  of  God,  and  the  Name  of 
God  appear  upon  earth.  Thus  it  is  said :  "Neither 
didst  thou  (O  Mohammed)  cast  (the  gravel  into  their 
eyes)  when  thou  didst  (seem  to)  cast  (it),  but  God 
cast  (it)  "  (K.  S.  8) .  Likewise :  "  Verily,  they  who 
swear  fealty  unto  thee,  swear  fealty  unto  God,  etc." 
( K.  S.  48 ) .  Should  they  utter  the  melody :  "  Verily, 
I  am  the  Messenger  of  God,"  this  is  also  correct  and 
without  doubt;  as  it  is  said,  "  Mohammed  is  not  the 
father  of  any  man  among  you ;  but  he  is  the  Messenger 
of  God,  etc."  (K.  S.  32) .  In  this  station,  all  are  sent 
forth  from  the  presence  of  that  Ideal  King  and  Eternal 


128  THE    BOOK    OF    IGHAN 

Essence.  If  all  of  them  raise  the  call,  "  I  am  the  Seal 
(last)  of  the  Prophets,"  it  is  also  true  and  beyond 
reach  and  access  of  uncertainty,  because  all  are  ac- 
counted as  one  soul,  one  essence,  one  spirit,  one  body, 
one  command,  and  are  the  Manifestors  of  the  states 
of  the  "  Beginning,"  the  "  End,"  the  "  First,"  the 
11  Last,"  the  "  Manifest,"  the  "Hidden  "  of  that  ideal 
Spirit  of  Spirits  and  eternal  Essence  of  Essences.  Like- 
wise if  they  say,  "  We  are  the  servants  of  God,"  this  is 
also  confirmed  and  evident,  for  outwardly  they  have 
appeared  with  the  utmost  degree  of  servitude.  No 
one  hath  the  courage  to  appear  in  the  world  with  that 
manner  of  servitude.  Thus  those  Essences  of  Exist- 
ence, when  submerged  in  the  seas  of  Eternal  Holiness, 
and  when  ascending  to  the  summits  of  the  significances 
of  the  Ideal  King,  uttered  declarations  of  Unity  and 
Deity.  Were  one  to  consider  attentively,  he  will  find 
that  even  in  this  state  they  witnessed  in  themselves  the 
utmost  humility  and  lowliness  in  presence  of  the  Ab- 
solute Existence  and  Real  Life,  as  though  accounting 
themselves  utter  non-existence  and  deeming  their  own 
mention  in  that  court  as  polytheism.  For  in  this  sta- 
tion, any  mention  would  be  an  indication  of  being  and 
existence,  and  this  is  considered  a  great  error  by  the 
attained  ones.  How  much  greater  (error)  to  mention 
aught  else,  or  that  the  heart,  tongue,  mind  and  soul 
be  occupied  in  any  other  mention  than  the  Beloved 
One;  that  the  eye  should  look  upon  other  than  His 
beauty,  the  ear  hear  other  than  His  melody,  or  the  feet 
walk  in  other  than  His  path. 


THE    BOOK    OF    IGHAN  129 

At  this  time  the  breeze  of  God  is  wafted  and  the 
Spirit  of  God  hath  surrounded.  The  pen  is  withheld 
from  motion  and  the  tongue  hath  ceased  utterance. 
Briefly:  In  this  station,  the  declaration  of  Divinity 
and  the  like  have  appeared  from  them,  while  in  the 
station  of  Messengership  they  have  declared  Prophet- 
hood.  Likewise  in  every  station  they  have  made  a 
declaration  expedient  thereto,  and  have  attributed  all 
these  to  themselves;  (declarations)  concerning  the 
world  of  command,  the  world  of  creation,  the  worlds 
of  divinity,  and  the  worlds  of  phenomena.  Therefore 
whatever  they  may  say  and  claim,  including  Divinity, 
Deity,  Prophethood,  Messengership,  Successorship, 
Imamat  or  Servitude  is  true  and  without  doubt.  Con- 
sequently these  proven  statements  should  be  reflected 
upon,  that  no  one  may  be  overtaken  by  perplexity  and 
trouble  concerning  the  differences  in  the  sayings  of  the 
Manifestations  of  the  Invisible  and  Dawning-places 
of  Holiness. 

Briefly :  one  must  ponder  over  the  works  of  the  Suns 
of  Truth,  and  if  they  are  not  understood,  they  should 
be  submitted  to  those  who  are  custodians  of  the  de- 
positories of  Knowledge,  in  order  that  they  may  ex- 
plain and  remove  the  difficulty.  One  should  not  inter- 
pret the  holy  words  according  to  his  own  imperfect 
judgment  and  then,  finding  them  inconsistent  with  his 
own  inclination  and  desire,  proceed  to  reject  and  deny 
— as  do  the  doctors  and  theologians  of  the  age  who  are 
seated  upon  the  platform  of  knowledge  and  learning, 
and  who  call  ignorance  knowledge  and  oppression 


130  THE    BOOK   OF    IGHAN 

justice.  Should  they  ask  the  Ideal  Sun  concerning 
their  imaginary  notions  and  find  the  answer  at  vari- 
ance with  what  they  have  conceived  or  understood 
from  the  book  of  one  similar  to  themselves,  they  un- 
questionably would  ascribe  ignorance  to  that  mine  and 
source  of  Knowledge.  This  has  happened  in  every 
age. 

For  instance,  when  they  asked  that  Lord  of  the  Ex- 
istence (Mohammed)  concerning  the  phases  of  the 
moon,  He  answered  by  the  command  of  God :  "  They 
are  times  appointed  unto  men  "  (K.  S.  2).  Hearing 
this,  they  attributed  ignorance  to  His  Holiness. 

Likewise  in  the  verse  concerning  the  "  Spirit,"  in 
which  it  is  said,  "  They  will  ask  thee  regarding  the 
Spirit;  answer,  The  Spirit  (is)  by  the  Command  of 
my  Lord  "  ( K.  S.  17).  When  this  answer  was  given, 
they  all  raised  the  cry  of  "  Woe !  an  ignorant  one  who 
knows  not  what  the  Spirit  is,  claims  to  be  endowed  with 
the  Immediate  Knowledge !  "  In  this  day,  as  the  di- 
vines of  the  age  are  honored  by  the  name  of  His  Holi- 
ness, and  see  that  their  fathers  believed  in  Him,  they 
accept  His  command  in  blind  conformity.  But  if  they 
be  just  and  hear  similar  answers  in  reply  to  similar 
questions,  they  will  undoubtedly  reject,  deny  and  re- 
peat those  very  sayings,  as  they  have  already  done. 
All  this,  notwithstanding  those  Essences  of  Existence 
are  sanctified  above  these  pseudo  knowledges,  purified 
above  these  limited  words  and  exalted  beyond  the  un- 
derstanding of  every  knowing  one.  All  such  learnings 


THE    BOOK   OF    IGHAN  131 

are  absolute  falsity  in  the  presence  of  that  Knowledge, 
and  all  these  conceptions  are  downright  deceit.  Nay 
rather,  Knowledge  is  that  which  proceeds  from  those 
mines  of  Divine  Wisdom  and  those  depositories  of 
eternal  Knowledge.  "  Knowledge  is  one  point,  but 
the  ignorant  have  multiplied  it,"  is  a  proof  of  this; 
and  "  Knowledge  is  a  light  which  God  sheds  into  the 
heart  of  whomsoever  He  wisheth  "  confirms  this  state- 
ment. 

Briefly :  As  they  have  not  comprehended  the  mean- 
ing of  Knowledge,  and  have  termed  their  own  spurious 
ideas  which  have  originated  from  manifestors  of  ig- 
norance, knowledge,  therefore  they  have  inflicted 
upon  the  source  of  Knowledge  that  which  ye  have 
seen  and  heard. 

For  instance,  in  a  book  written  by  one  of  the  ser- 
vants reputed  for  knowledge  and  learning,  who  con- 
siders himself  prominent  among  the  people,  all  the 
rightly  guided  men  of  learning  have  been  rejected  and 
denounced.  This  appears  by  allusion  and  plain  state- 
ment throughout  the  entire  book.  As  We  had  fre- 
quently heard  of  him,  We  desired  to  see  some  of  his 
writings,  although  not  disposed  to  refer  to  the  words 
of  others;  but  as  some  had  questioned  and  inquired 
concerning  him,  it  became  necessary  to  see  his  writings 
in  order  to  answer  the  questioners  with  intelligence  and 
understanding.  Briefly:  his  Arabic  books  were  not 
available,  but  one  day  it  was  mentioned  that  one  of  his 
works,  entitled  "  Irshad'Ul-Awam  "  (direction  for 


1 32  THE    BOOK   OF    IGHAN 

the  common  people),  could  be  found  in  this  city 
(Baghdad).  The  odor  of  pride  and  arrogance  was 
inhaled  from  this  title,  for  he  has  assumed  the  people 
to  be  ignorant  and  himself  learned.  All  his  character- 
istics were,  in  fact,  evident  by  the  very  title  of  the 
book,  indicating  that  he  walks  in  the  path  of  egotism 
and  desire,  and  dwells  in  the  desert  of  ignorance  and 
blindness.  He  has  peradventure  forgotten  the  well- 
known  tradition,  saying:  "  Knowledge  signifies  all 
that  which  is  knowable,  and  power  and  might  signify 
all  that  which  is  created."  However,  We  sent  for  the 
book,  and  it  remained  with  this  Servant  a  few  days. 
It  was  probably  referred  to  twice.  The  second  time, 
We  came  by  chance  to  a  certain  part  relating  to  the 
"  Ascent "  of  the  Master  of  "  2Were  it  not  for 
thee."  We  found  he  had  made  knowledge  of  the 
"  Ascent "  conditional  upon  the  understanding  of 
some  twenty  or  more  sciences,  implying  that  if  one 
were  not  thoroughly  acquainted  with  them,  he  could 
not  attain  to  the  knowledge  of  this  lofty  and  exalted 
matter.  Among  them,  he  had  mentioned  philosophy, 
alchemy  and  natural  magic,  making  understanding  of 
the  eternal  and  holy  Knowledges  conditional  upon  pos- 
session of  these  mortal  and  rejected  sciences. 

Praise  be  to  God !    With  such  understanding,  what 
calumnies  and  animadversions  he  hath  brought  upon 

1  The  Night  Journey  of  Mohammed  with  Gabriel. 

1  One  of  the  titles  of  Mohammed,  taken  from  a  tradition  which  relates 
that  God  said  unto  Him,  "  Were  it  not  for  thee,  I  would  not  have  created 
the  spheres." 


THE    BOOK    OF    IGHAN  133 

the  Temples  of  the  Knowledge  of  God !  How  well  it 
is  said,  "  Dost  thou  arraign  those  whom  the  True  One 
hath  made  trustees  of  the  treasures  of  the  Seventh 
Sphere?"  No  one  among  the  people  of  percep- 
tion and  knowledge,  or  among  the  wise  and  intelligent 
hath  noticed  these  absurdities.  Yet  it  is  clear  and  evi- 
dent to  every  one  endowed  with  perception  that  such 
sciences  have  ever  been  and  are  rejected  by  the  True 
One.  How  can  the  understanding  of  sciences  which 
are  rejected  among  the  truly  learned  be  essential  to 
the  knowledge  of  the  summits  of  the  "  Ascent,"  while 
the  Lord  of  the  "Ascent"  hath  not  sanctioned  a  single 
letter  of  these  limited  and  discarded  sciences,  and  the 
brilliant  heart  of  that  Master  of  "  Were  it  not  for 
thee  "  was  sanctified  and  purified  from  all  these  allu- 
sions ?  How  excellent  is  the  saying :  "  All  these  con- 
ceptions are  on  lame  asses,  while  Truth  rides  upon  the 
wind  and  flies  like  an  arrow."  By  God,  whosoever 
desireth  to  know  the  mystery  of  "Ascent,"  or  drink  a 
drop  from  the  Knowledge  of  this  Sea,  should  he  pos- 
sess these  sciences, — that  is,  if  the  mirror  of  his  heart 
be  marred  with  their  stain, — must  clear  and  purify  it 
before  the  mystery  of  this  point  may  reflect  therein. 

In  this  day,  divers  in  the  Sea  of  Eternal  Knowledges 
and  dwellers  in  the  Ark  of  Divine  Wisdom  forbid 
people  from  studying  such  sciences.  Their  shining 
breasts,  praise  be  to  God,  are  purified  from  these  allu- 
sions and  sanctified  from  these  veils.  We  have  con- 
sumed the  greatest  veil,  in  the  saying  "  Learning  is 


134  THE    BOOK   OF    IGHAN 

the  greatest  veil,"  with  the  fire  of  the  love  of  the 
Friend,  and  have  raised  another  tent.  And  We  glory 
in  this,  that  We  have  burned  the  "  veils  of  glory," 
praise  be  to  God,  with  the  fire  of  the  beauty  of  the 
Beloved,  and  have  placed  none  other  than  the  Desired 
One  in  the  mind  and  heart.  Neither  do  We  adhere 
to  any  knowledge  but  His  Knowledge,  nor  cling 
to  anything  knowable  save  the  splendor  of  His 
Lights. 

To  be  brief :  We  were  much  astonished  to  find  that 
by  these  statements  he  only  wished  to  intimate  that  he 
possessed  all  these  sciences,  though  I  swear  by  God, 
he  hath  not  felt  a  breeze  from  the  garden  of  Divine 
Knowledge,  nor  is  he  informed  of  a  single  letter  of  the 
mysteries  of  Supreme  Wisdom.  Nay  rather,  should 
the  meaning  of  Knowledge  be  explained,  he  would  un- 
doubtedly be  confounded  and  the  mountain  of  his 
being  would  be  levelled.  Notwithstanding  his  trivial 
and  shallow  statements,  what  extravagant  claims  he 
has  made ! 

Glory  be  to  God  1  How  We  wonder  at  the  people 
who  have  accepted  and  followed  such  a  person !  They 
arc  contented  with  the  dust  and  adhere  to  it,  rejecting 
the  Lord  of  Lords;  satisfied  with  the  cry  of  the  crow 
and  visage  of  the  raven,  renouncing  the  melody  of  the 
nightingale  and  the  beauty  of  the  rose.  Many  things 
were  seen  among  the  spurious  words  of  this  book. 
Alas  indeed,  that  the  pen  should  be  employed  in  the 
mention  of  them,  or  that  time  should  be  wasted 


THE    BOOK   OF    IGHAN  135 

therein.     But  should  a  touchstone  be  found,  truth 
f  would  be  distinguished  from  falsehood,  light  from 
darkness,  and  sun  from  shadow. 

Among  the  sciences  which  this  man  professes  is  that 
of  Alchemy.  We  earnestly  desire  that  a  king  or  a 
man  of  influence  should  require  him  to  demonstrate 
this  science  from  the  world  of  words  into  the  world  of 
actuality,  and  this  humble  and  unlearned  one  who  has 
not  professed  such  sciences,  nor  considered  their  pos- 
session or  lack  either  conducive  to  knowledge  or  ig- 
norance, would  undertake  the  same  achievement  in 
order  that  the  truth  and  falsehood  might  be  known. 
But  of  what  avail  1  We  have  experienced  nothing  from 
the  people  of  this  day  but  the  wounds  of  spears,  and 
tasted  naught  else  but  deadly  poison.  The  marks 
made  by  iron  are  still  visible  upon  the  neck,  and  the 
signs  of  oppression  are  still  apparent  upon  the  whole 
body. 

Concerning  the  grades  of  his  learning,  ignorance, 
knowledge  and  assurance,  it  is  recorded  in  a  Book, 
from  which  nothing  is  omitted,  "  Verily  (the  fruit  of) 
the  tree  of  El-Zakkum  *  (shall  be)  the  food  of  the 
Atheem  (sinner)  "  (K.  S.  44).  Then  other  state- 
ments are  made,  ending  in  this  saying :  "  Taste  thou 
this,  thou  art  the  mighty  Karim  "  (honorable  person) . 
Notice  how  clearly  and  explicitly  his  description  is 
given  in  the  Perspicuous  Book.  In  his  own  book  this 
person  has  called  himself  the  "  Atheem  servant,"  by 

1 A  tree  in  Inferno. 


i36  THE    BOOK    OF    IGHAN 

way  of  humility:  "  Atheem  "  in  the  book,  mighty 
among  the  common  people,  "  Karim  "  in  name. 

Reflect  upon  the  blessed  verse  so  that  the  meaning 
of  "(there  is)  neither  a  green  (wet)  thing,  nor  a  dry 
thing,  except  it  is  (written)  in  the  Perspicuous  Book  " 
(K.  S.  6),  may  be  inscribed  upon  the  tablet  of  the 
heart.  Notwithstanding  all  this,  a  number  have  fol- 
lowed him,  turning  away  from  the  Moses  of  Knowl- 
edge and  justice,  and  clinging  to  the  Sameri1  of  ig- 
norance. They  have  rejected  the  Sun  of  Significances 
which  is  shining  in  the  eternal  Heaven  of  Divinity, 
deeming  it  not  to  exist. 

To  be  brief:  O  my  brother,  the  gems  of  the  Su- 
preme Knowledge  can  only  be  obtained  from  the  Di- 
vine Mine,  the  fragrance  of  the  Ideal  Myrtle  can  only 
be  inhaled  from  the  Rose-garden  of  Reality,  and  the 
Flowers  of  the  Knowledge  of  Unity  only  grow  in  the 
city  of  pure  hearts.  "  From  a  good  ground  shall  its 
fruit  spring  forth  (abundantly),  by  the  permission  of 
its  Lord ;  but  from  the  land  which  is  bad  it  shall  not 
spring  forth  but  scantily  "  (K.  S.  7). 

As  it  has  been  shown  that  no  one  can  enjoy  the 
melodies  of  the  Divine  Nightingale  save  those  who  are 
custodians  thereof,  it  is  necessary  and  obligatory  for 
everyone  to  submit  the  difficulties  of  the  Divine  ques- 
tions and  intricacies  in  the  references  of  the  Dawning- 
places  of  Holiness,  to  the  possessors  of  brilliant  hearts 
and  the  bearers  of  the  mysteries  of  Unity ;  so  that  the 

'  A  magician  contemporary  with  Moses,  who  made  the  speaking  calf. 


THE    BOOK   OF    IGHAN  137 

questions  may  be  solved  through  the  supreme  con- 
firmation and  Divine  bounties,  and  not  by  the  assist- 
ance of  acquired  sciences.  "  Enquire,  therefore,  of 
those  who  have  the  custody  of  the  Scriptures  "  (K. 
S.  16). 

But  O  my  brother,  when  a  seeker  intends  to  turn  the 
step  of  search  and  journeying  into  the  path  of  the 
Knowledge  of  the  King  of  Pre-existence,  he  must  first 
cleanse  and  purify  his  heart — which  is  the  place  of 
the  appearance  and  emanation  of  the  splendor  of  the 
hidden  mysteries  of  Divinity — from  all  the  gloomy 
dusts  of  acquired  learnings  and  from  the  allusions  of 
satanic  appearances;  and  he  must  cleanse  and  refine 
his  breast — which  is  the  throne  for  the  accession  and 
establishment  of  the  love  of  the  Eternal  Beloved.  He 
must  likewise  sanctify  his  heart  from  attachment  to 
water  and  clay — that  is,  from  all  phantasmal  forms 
and  spectral  images — in  such  manner  that  no  trace  of 
love  or  hatred  may  remain  in  the  heart,  lest  that  love 
may  cause  him  to  incline  toward  a  direction  without 
guide,  or  that  hatred  prevent  him  from  another  direc- 
tion ;  just  as  in  this  day,  most  are  bereft  of  the  immor- 
tal Face  and  of  the  threshold  of  Meanings,  because  of 
these  two  tendencies,  and  are  grazing  shepherdless  in 
the  deserts  of  error  and  oblivion.  He  should  at  all 
times  trust  in  God,  and  turn  away  from  the  creatures ; 
be  severed  and  detached  from  the  world  of  dust  and 
united  with  the  Lord  of  Lords;  not  preferring  his  own 
self  before  any  one,  but  cleansing  the  tablet  of  the 


138  THE   BOOK   OF    IGHAN 

heart  from  pride  and  vainglory;  attaching  the  heart 
to  patience  and  self-restraint;  observing  silence  and 
avoiding  useless  speech ;  for  the  tongue  is  a  smoulder- 
ing fire  and  loquacity  is  a  deadly  poison.  Material 
fire  devours  bodies,  but  the  fire  of  the  tongue  con- 
sumes souls  and  minds.  The  effect  of  the  former 
vanishes  in  an  hour,  but  the  latter  continues  for  a 
century. 

He  should  consider  backbiting  as  error,  and  never 
step  into  that  court,  for  backbiting  extinguishes  the 
brilliant  light  of  the  heart  and  numbs  the  life  of  the 
soul.  He  should  be  content  with  little  and  free  from 
avarice ;  profiting  by  the  companionship  of  the  severed 
ones  and  regarding  seclusion  from  haughty  and 
worldly  people  as  a  benefit.  At  dawn,  he  should  be 
engaged  in  commemorations,  seeking  for  that  Beloved 
One  with  the  utmost  earnestness  and  power ;  consum- 
ing heedlessness  with  the  fire  of  love  and  praise ;  pass- 
ing over  all  else  save  God  with  the  swiftness  of  light- 
ning ;  bestowing  a  portion  upon  the  destitute,  and  not 
refusing  benevolence  and  favor  to  the  unfortunate. 
He  should  show  kindness  to  the  animals;  how  much 
more  to  mankind,  (especially)  to  the  people  of  the 
Beyan;  refusing  not  his  life  for  the  Beloved  and  turn- 
ing not  away  from  the  True  One  when  reproached  by 
the  creatures.  He  should  not  wish  for  others  what 
he  doth  not  wish  for  himself,  nor  say  that  which  he 
will  not  fulfil;  keeping  aloof  from  evil  doers  with  all 
determination,  and  asking  the  forgiveness  of  God  in 


THE   BOOK   OF   IGHAN  139 

their  behalf ;  condoning  the  sinners  and  despising  them 
not,  for  the  end  is  not  known.  Many  a  sinner  who 
is  favored  with  the  essence  of  faith  at  the  time  of 
death,  drinks  the  wine  of  immortality  and  hastens  to 
the  Supreme  Concourse;  while  many  a  believing  and 
obedient  one  is  estranged  at  the  time  of  the  soul's  de- 
parture, and  dwells  in  the  lowest  abyss  of  fire.  Brief- 
ly: by  all  these  sound  explanations  and  valid  refer- 
ences, it  is  meant  that  the  traveller  and  seeker  should 
consider  all  else  save  God  mortal  and  account  all  but 
the  Adored  One  as  nothing. 

These  conditions  form  the  attributes  of  the  lofty 
ones,  and  nature  of  the  spiritual  ones.  This  has  al- 
ready been  mentioned  concerning  the  requirements  of 
the  striver  and  the  conduct  of  travellers  in  the  high- 
ways of  Positive  Knowledge.  When  these  conditions 
are  realized  in  a  sincere  seeker  and  an  unrestrained 
traveller,  then  the  term  "  striver  "  becomes  true  con- 
cerning him.  When  he  is  confirmed  in  the  perform- 
ance of  "  those  who  strive  in  us,"  he  will  surely  enjoy 
the  glad  tidings  of  "  We  will  direct  them  into  our 
ways"  (K.  S.  29). 

When  the  lamp  of  search,  effort,  longing,  fervor, 
love,  rapture,  attraction  and  devotion  is  enkindled  in 
the  heart,  and  the  breeze  of  love  blows  forth  from  the 
direction  of  Unity,  the  darkness  of  error,  doubt  and 
uncertainty  will  be  dispelled  and  the  lights  of  Knowl- 
edge and  assurance  will  encompass  all  the  pillars  of 
existence.  Then  the  ideal  Herald  will  dawn  as  the 


140  THE    BOOK   OF    IGHAN 

true  morn  from  the  Divine  City,  with  spiritual  glad 
tidings,  and  awaken  the  heart,  soul  and  spirit  from 
the  sleep  of  negligence,  with  the  trumpet  of  Knowl- 
edge. Then  the  favors  and  confirmations  of  the 
eternal  Holy  Spirit  will  impart  such  a  new  life  that 
one  will  find  himself  the  possessor  of  a  new  eye,  a  new 
ear,  a  new  heart,  and  a  new  mind,  and  will  direct  his 
attention  to  the  clear,  universal  signs  and  to  the  hidden 
individual  secrets.  With  the  new  eye  of  God  he  will 
see  a  door  open  in  every  atom  for  attainment  to  the 
stations  of  positive  Knowledge,  certain  truth  and  evi- 
dent light,  and  will  perceive  in  all  things  the  mysteries 
of  the  splendor  of  Oneness  and  the  traces  of  the  Mani- 
festation of  Eternity. 

I  swear  by  God,  should  the  traveller  in  the  path  of 
salvation  and  the  seeker  for  the  summits  of  righteous- 
ness attain  to  this  supreme  and  lofty  state,  he  will  in- 
hale the  fragrance  of  the  True  One  from  remote  dis- 
tances (lit.  parasangs)  and  discern  the  brilliant  morn 
of  guidance  from  the  Day-spring  of  All  Things. 
Every  atom  and  object  will  direct  him  to  the  Beloved 
and  the  Desired  One.  He  will  become  so  discerning 
that  he  will  distinguish  truth  from  falsehood  as  the 
sun  from  shadow.  For  example :  if  the  breeze  of  truth 
should  blow  forth  from  the  east  of  creation,  he  will 
surely  inhale  it  in  the  west  of  emanation.  Likewise 
he  will  distinguish  all  the  signs  of  the  True  One — 
such  as  wonderful  words,  incomparable  deeds  and 
brilliant  actions — from  the  deeds,  actions  and  traces  of 


THE    BOOK    OF    IGHAN  141 

all  else,  just  as  the  jeweller  distinguishes  the  gem  from 
stone,  and  man  the  spring  from  autumn  and  heat  from 
cold.  When  the  head  of  the  soul  is  purified  from  the 
ailment  (lit.  cold)  of  the  contingent  and  existent,  it 
will  unfailingly  discover  the  fragrance  of  the  Beloved 
from  distant  stations,  arrive  at  the  city  of  the  assur- 
ance of  His  Highness  the  Beneficent,  through  the  ef- 
fect of  this  fragrance,  and  behold  the  wonders  of  the 
Wisdom  of  His  Highness  the  Most  Holy,  in  that  spir- 
itual city.  It  will  detect  the  hidden  knowledges  from 
the  forms  of  the  leaves  of  the  tree  of  that  city,  hear 
the  glorification  and  praise  of  the  Lord  of  Lords  from 
its  soil,  with  the  outward  and  inward  ears,  and  per- 
ceive the  mysteries  of  "  advent  "  and  "  return  "  with 
the  outward  eye.  What  shall  We  mention  of  the 
signs,  tokens,  appearances  and  splendors  ordained  in 
that  city,  by  the  command  of  the  King  of  Names  and 
Attributes !  It  quencheth  thirst  without  water,  and  in- 
creaseth  the  heat  of  the  love  of  God  without  fire.  The 
ideal  consummate  Wisdom  is  hidden  in  every  plant, 
and  a  thousand  nightingales  of  speech  are  in  ecstasy 
and  rapture  upon  every  rose  branch.  The  mystery  of 
the  fire  of  Moses  is  revealed  in  its  wonderful  tulips, 
and  the  breath  of  the  Holy  Spirit  of  Jesus  emanates 
from  its  fragrances  of  holiness.  It  bestows  wealth 
without  gold  and  grants  immortality  without  death. 
A  paradise  is  concealed  in  every  leaf,  and  a  hundred 
thousand  wisdoms  are  treasured  in  every  one  of  its 
chambers.  Those  who  earnestly  endeavor  in  the  way 


i42  THE    BOOK    OF    IGHAN 

of  God,  after  severance  from  all  else,  will  become  so 
attached  to  that  city  that  they  will  not  abandon  it  for 
an  instant.  They  will  hear  conclusive  proofs  from 
the  hyacinth  of  that  assembly  and  will  receive  clear 
arguments  from  the  beauty  of  the  rose  and  the  melody 
of  the  nightingale.  This  city  is  renewed  and  adorned 
every  one  thousand  years,  more  or  less.  Therefore 
O  my  friend,  we  must  make  an  effort  to  attain  to  that 
city  and  remove  the  veils  of  glory,  through  Divine 
favors  and  Lordly  compassion,  so  that  we  may  sacri- 
fice the  withered  soul  in  the  path  of  the  New  Beloved, 
and  show  forth  a  hundred  thousand  supplications  and 
humiliations  in  order  to  be  favored  with  that  attain- 
ment. This  city  is  none  other  than  the  "  Divine 
Book  "  in  every  age.  For  instance,  in  the  age  of 
Moses  it  was  the  Pentateuch ;  in  the  time  of  Jesus,  the 
T  Gospel;  in  the  day  of  Mohammed  the  Messenger  of 
God,  the  Koran;  in  this  age,  the  Beyan;  and  in  the 
Day  of  "  Him  whom  God  shall  send  forth,"  His 
Book,  which  is  the  return  of  all  the  Books  and  their 
guardian.  In  these  cities,  sustenance  is  provided  and 
eternal  blessings  are  appointed.  They  bestow  spiritual 
food  and  provide  pre-existent  benefit.  They  confer 
the  wealth  of  Unity  upon  the  people  of  abstraction, 
bestow  a  portion  upon  the  portionless,  and  favor  the 
wanderers  in  the  desert  of  ignorance  with  the  cup  of 
Knowledge.  In  these  cities  are  treasured  and  de- 
posited the  guidance,  favor,  knowledge,  understand- 
ing, faith  and  assurance  of  all  in  the  heavens  and 
earth. 


THE    BOOK   OF    IGHAN  143 

For  example :  the  Koran  was  a  solid  stronghold  for 
the  people  of  the  Messenger,  and  those  who  entered 
therein  in  His  day,  were  protected  from  the  assault 
of  devils,  the  spear  of  opposers,  uprooting  doubts,  and 
polytheistic  suggestions.  They  also  partook  of  the 
pure  fruits  of  Unity,  and  the  crop  of  Wisdom  from 
the  Divine  Tree;  drank  from  the  rivers  of  the  incor- 
ruptible water  of  Knowledge,  and  tasted  the  wine  of 
the  mysteries  of  Oneness  and  Singleness. 

All  the  requirements  of  that  people,  such  as  the  pre- 
cepts of  the  religion  and  the  law  of  the  Lord  of  the 
Messengers,  were  supplied  and  determined  in  that 
manifest  Rizwan.  It  was  a  lasting  proof  for  its  ad- 
herents after  the  Point  of  the  Koran,  for  its  decree  is 
sound,  its  command  unfailing,  and  all  have  been  en- 
joined to  obey  it  until  the  new  Manifestation  in  the 
year  "  sixty."  *  It  leads  seekers  to  the  Rizwan  of 
Union  and  causes  endeavorers  and  emigrants  to  reach 
the  tent  of  Nearness.  It  is  a  valid  evidence  and  mighty 
proof,  while  others,  such  as  books,  records  and  tradi- 
tions have  not  this  excellence ;  for  the  words  and  exist- 
ence of  traditions  and  their  authors  are  proven  and 
confirmed  by  the  text  of  the  Book.  Moreover,  in  the 
traditions  discrepancies  are  many  and  obscurities  are 
numberless. 

At  the  end  of  His  mission,  the  Point  of  the  Koran 
said:  '  Verily,  I  leave  two  weights  among  you;  the 
Book  of  God  and  my  Family  "  (the  Twelve  Imams) . 

1 1260  A.  H. — The  year  of  the  Bab's  declaration  and  the  Master's  birth. 


144 

Although  many  traditions  were  revealed  from  that 
source  of  Prophethood  and  mine  of  Guidance,  yet  He 
mentioned  only  the  Book,  appointing  it  the  greatest 
means  and  weightiest  proof  for  the  seekers;  a  guide 
for  the  servants  until  the  day  of  resurrection. 

Consider  with  the  eye  of  justice,  with  a  pure  heart 
and  chaste  soul,  what  God  hath  established  as  a  proof 
for  His  servants'  knowledge,  in  His  Book,  which  is 
accepted  by  both  high  and  low,  so  that  this  servant, 
you,  and  all  in  the  earth,  relying  upon  its  light,  may 
distinguish  and  separate  truth  from  falsehood,  guid- 
ance from  error.  For  the  proof  has  been  restricted  to 
two  things:  the  Book  and  the  Family.  As  to  the 
Family,  it  has  passed  away ;  so  the  proof  is  confined  to 
the  Book. 

In  the  beginning  of  the  Book  it  is  said,  "  A.  L.  M. 
There  is  no  uncertainty  in  this  Book :  It  is  a  direction 
to  the  pious"  (K.  S.  2).  In  the  intersected1  letters 
of  the  Koran,  mysteries  of  Divinity  are  concealed,  and 
in  their  shells  pearls  of  Unity  are  treasured,  which 
We  do  not  mention  for  lack  of  space.  Outwardly  they 
signify  His  Holiness  Himself,  to  whom  is  addressed: 
"  O  Mohammed,  this  Book  revealed  from  the  Heaven 
of  Unity ;  there  is  no  doubt  or  uncertainty  in  it ;  it  con- 
tains guidance  for  the  pious !  "  Consider  that  He 
hath  appointed  and  ordained  the  Koran  for  the  guid- 
ance of  all  in  the  heavens  and  earth.  That  Essence 

1  A.  L.  M.  and  other  intersected  letters  which  are  at  the  head  of  29 
Suras  of  the  Koran. 


145 

of  Unity  and  that  Invisible  Divinity  hath  Himself  \ 
testified  there  is  no  doubt  or  uncertainty  that  it  is  the    ' 
guide  for  the  servants  until  the  day  of  resurrection.  Is  x 
it  justice  for  these  servants  to  doubt  and  distrust  this 
mighty  weight,  to  the  truth  of  which  God  hath  testi- 
fied, and  the  veracity  of  which  He  hath  declared?  to 
turn  away  from  a  matter  which  God  hath  appointed 
the  means  of  guidance  and  attainment  to  the  summits 
of  Knowledge  and  seek  something  else?  or  become 
sceptical  through  the  vain  sayings  of  people,  and  de- 
clare that  some  one  said  thus  and  so,  or  a  certain  thing 
did  not  come  to  pass?    If  there  were  any  other  matter 
or  cause  than  the  Divine  Book  as  motive  or  evidence 
for  the  guidance  of  the  people,  it  would  undoubtedly 
be  recorded  in  the  mentioned  verse. 

To  resume:  We  must  not  depart  from  the  irre- 
futable command  of  God  and  the  fixed  decree  of  the 
Most  High  recorded  in  the  above  verse,  but  must 
acknowledge  the  wonderful  Books;  for  if  we  do  not 
acknowledge  these  Books,  this  blessed  verse  would  be 
denied.  And  it  is  evident  that  whosoever  has  not  ac-  • 
knowledged  the  Koran  has  not  in  reality  accepted  the 
Books  which  preceded  it.  These  meanings  are  under- 
stood from  the  outward  sense  of  the  verse.  Should 
We  mention  the  concealed  meanings,  and  explain  the 
hidden  mysteries  thereof,  time  undoubtedly  would 
not  bring  them  to  a  conclusion,  and  the  world  could 
not  bear  them.  God  testifieth  to  what  We  say! 

Likewise,  it  is  said  in  another  place :    "  If  ye  be  in 


i46  THE    BOOK   OF   IGHAN 

doubt  concerning  (the  Book)  which  We  have  sent 
down  unto  our  servant  (Mohammed),  produce  a 
surat  like  unto  it,  and  call  upon  your  witnesses  be- 
sides God,  if  ye  say  truth  "  (K.  S.  2) .  The  outward 
translation  of  this  verse  is:  If  ye  be  in  doubt  and 
hesitation  concerning  what  We  have  sent  down  to  our 
servant  Mohammed,  produce  one  like  unto  these 
revealed  surats  and  call  upon  your  witnesses — your 
learned  men — that  they  may  assist  you  in  revealing 
the  surat;  if  ye  are  of  those  who  speak  truth. 

Consider  how  great  is  the  value,  and  how  para- 
mount the  importance  of  the  verses  in  which  God  has 
completed  His  perfect  argument,  consummate  proof, 
dominant  power,  and  penetrating  will.  In  the  declara- 
tion of  His  proof,  that  King  of  Unity  has  not  con- 
joined anything  with  them,  for  among  proofs  and  evi- 
dence, verses  are  like  unto  the  sun,  while  all  others  are 
as  stars.  To  the  people  they  are  everlasting  proof, 
fixed  argument,  and  shining  light  from  the  presence 
of  that  Ideal  King.  No  excellence  equals  them  and 
nothing  precedes  them.  They  are  the  treasury  of  Di- 
vine pearls  and  the  depository  of  the  mysteries  of 
Unity.  They  are  the  strong  thread,  the  firm  rope,  the 
most  secure  handle,  and  the  inextinguishable  light. 
Through  them  flows  the  river  of  the  Divine  Knowl- 
edges, and  bursts  the  fire  of  the  consummate  Wisdom 
of  the  Eternal.  This  is  a  fire  from  which  two  effects 
proceed  at  the  same  time :  It  creates  the  heat  of  love 
within  the  people  of  faith,  and  produces  the  cold  of 


THE   BOOK   OF    IGHAN  147 

heedlessness  within  the  people  of  hatred.  O  friend, 
we  must  not  depart  from  the  command  of  God,  but 
acquiesce  and  submit  to  that  which  He  hath  appoint- 
ed to  be  His  proof. 

To  resume :  The  proof  and  argument  in  this  verse 
is  too  great  for  this  humble  one  to  furnish  evidence. 
God  speaketh  truth  and  pointeth  to  the  path.  He  is 
supreme  over  His  servants;  He  is  the  Mighty,  the 
Beautiful ! 

Likewise  it  is  said :  "  These  are  the  verses  of  God ; 
We  rehearse  them  unto  thee  with  truth.  In  what  reve- 
lation, therefore,  will  they  believe,  after  God  and  His 
verses  "  (K.  S.  45)  ?  He  says:  These  are  the  verses 
revealed  from  the  Heaven  of  Divinity,  which  we  re- 
hearse unto  thee ;  then  in  what  words  will  they  believe 
after  the  appearance  of  the  True  One,  and  the  revela- 
tion of  His  verses  ? 

Shouldst  thou  grasp  the  import  of  this  verse,  thou 
wilt  understand  that  there  hath  been  no  manifestor 
greater  than  the  Prophets,  nor  hath  any  proof 
mightier  than  the  revealed  verses  appeared  upon 
earth.  Nay  rather,  no  greater  proof  is  possible, 
except  that  which  thy  Lord  willeth. 

In  another  place  it  is  said :  "  Woe  unto  every  lying 
and  impious  person ;  who,  when  hearing  the  verses  of 
God  which  are  read  unto  him,  proudly  persisteth  (in 
infidelity)  as  though  he  heard  them  not;  announce 
unto  him  a  painful  punishment"  (K.  S.  45).  That 
is,  woe  unto  every  deceitful  sinner  who  heareth  the 


i48  THE    BOOK    OF    IGHAN 

verses  revealed  from  the  Heaven  of  the  Divine  Will 
read  unto  him,  then  disputeth  as  though  he  heard  them 
not.  Announce  thou  a  painful  punishment  unto  him. 

The  references  in  this  verse  suffice  for  all  in  the 
heavens  and  earth,  were  people  to  look  attentively  into 
the  verses  of  their  Lord.  So  thou  hearest  in  the  pres- 
ent day,  that  when  the  Divine  verses  are  read,  no  one 
taketh  heed  thereof,  as  though  they  were  of  the  least 
importance,  whereas  nothing  hath  been  nor  will  be 
greater  than  the  verses.  Say  unto  them,  O  imprudent 
people,  ye  are  saying  that  which  your  fathers  said  in 
former  times.  If  they  saw  any  fruit  from  the  tree  of 
their  contradiction,  ye  will  see  likewise.  Before  long 
ye  will  dwell  in  the  fire  with  your  fathers ;  fire  is  their 
station ;  evil  is  the  abode  of  the  unjust ! 

In  another  place  it  is  said :  "  And  when  he  who 
cometh  to  the  knowledge  of  any  of  our  verses  and  re- 
ceiveth  the  same  with  scorn,  for  him  (is  prepared)  a 
shameful  punishment"  (K.  S.  45).  For  instance, 
they  scoffed,  saying:  "  Produce  another  miracle  and 
bring  forth  another  argument !"  One  said :  "  Cause 
thou  a  part  of  the  heaven  to  fall  upon  us  "  (K.  S.  26)  ; 
and  another:  "  O  God,  if  this  be  truth  from  Thee, 
rain  down  stones  upon  us  from  heaven  "  (K.  S.  8). 
As  the  Jews  in  the  time  of  Moses  exchanged  the  heav- 
enly Table  for  such  foul  things  as  garlic  and  onions, 
likewise  these  people  sought  to  exchange  the  revealed 
verses  for  impure  and  unclean  imaginations.  Simi- 
larly it  is  seen  in  this  day  that  although  the  Ideal  Table 


THE    BOOK   OF    IGHAN  149 

is  descending  from  the  heaven  of  Divine  mercy  and 
from  the  clouds  of  celestial  bounty,  and  although  the 
seas  of  life  are  flowing  and  moving  in  the  Rizwan  of 
Paradise  by  the  command  of  the  Creator  of  all  things, 
yet  they  are  gathered  like  dogs  around  dead  bodies, 
and  are  contented  with  a  briny  lake  which  is  but  bitter 
salt.  Praise  be  to  God !  One  is  greatly  astonished  at  such 
servants,  who  seek  for  proof  after  the  banners  of  the 
proven  are  hoisted;  who  cling  to  the  allusions  of 
learning  after  the  sun  of  the  knowable  has  appeared. 
It  is  like  asking  the  sun  for  proof  of  its  light,  or  the 
vernal  shower  for  argument  to  demonstrate  its  bounty. 
The  proof  of  the  sun  is  its  light,  which  shines  forth 
and  encompasses  the  world;  and  the  argument  of  the 
shower  it  its  bounty,  which  renews  the  world  with  a 
fresh  mantle.  Yea !  The  blind  realize  no  effect  in 
the  sun  but  heat,  and  a  barren  soil  knoweth  no  boun- 
ty from  the  vernal  mercy. 

"Be  not  astonished  if  from  the  Koran  no  portion  is  gained  except 

its  letters, 
For  in  the  sun,  the  eye  of  the  blind  findeth  nothing  but  heat." 

In  another  place  it  is  said :  "  And  when  our  evident 
verses  are  rehearsed  unto  them,  their  argument 
(against  the  same)  is  no  other  than  that  they  will  say, 
Bring  (to  life)  our  fathers  (who  have  been  dead)  ; 
if  ye  speak  truth  "  (K.  S.  45). 

Consider  what  arguments  they  brought  against 
those  perfect  and  abundant  mercies.  They  scorned 


i5o  THE    BOOK    OF    IGHAN 

the  verses,  a  single  letter  of  which  is  greater  than  the 
creation  of  heavens  and  earth,  and  which  quicken 
the  dead  in  the  valley  of  self  and  desire,  by  the  spirit 
of  faith;  and  they  said:  "  Bring  forth  our  fathers 
from  the  grave."  This  was  the  contradiction  and 
pride  of  the  people.  Each  one  of  these  verses  is  a 
sound  proof  and  lofty  argument  for  all  in  the  earth, 
and  sufficient  for  the  people,  were  ye  to  meditate  upon 
the  verses  of  God. 

In  the  same  mentioned  verse,  pearls  of  mysteries 
are  concealed.  If  a  slight  pain  be  found,  the  remedy 
will  be  provided.1 

Lend  not  thine  ear  to  the  vain  statement  of  the  ser- 
vants who  say  that  "  the  Book  and  verses  cannot  be 
proof  to  the  common  people  because  they  neither  un- 
derstand nor  comprehend  them."  The  Koran  is  a 
proof  to  the  east  and  the  west.  How  could  it  be  a 
proof,  if  the  power  of  understanding  it  were  not  pos- 
sessed by  the  people?  According  to  their  statement, 
none  would  be  required  to  know  God,  nor  would  it  be 
necessary;  for  the  knowledge  of  Him  is  greater  than 
the  knowledge  of  His  Book;  and  the  common  people 
would  not  possess  the  capacity  to  comprehend  it. 

To  be  brief:  This  statement  is  extremely  vain  and 
inadmissible,  and  emanates  from  pride  and  arrogance 
for  the  purpose  of  keeping  the  people  afar  from  the 
Rizwan  of  the  good  pleasure  of  God,  and  grasping 

1  Idiomatic  expression  akin  to  "  those  who  seek  will  find;"  "those 
who  thirst  will  be  filled." 


THE   BOOK   OF   IGHAN  151 

their  reins  tightly.  Before  God  these  common  people 
are  accepted  and  approved  above  the  learned  who  have 
turned  away  from  the  True  One.  Understanding  the 
Divine  words  and  comprehension  of  the  utterances  of 
the  Ideal  Doves  have  no  connection  with  outward 
learning,  but  depend  upon  purity  of  heart,  chastity  of 
soul,  and  freedom  of  spirit.  For  at  the  present  time, 
there  are  some  servants  who  have  not  seen  a  single 
letter  of  the  forms  of  learning,  yet  they  are  seated  upon 
the  summit  of  Knowledge,  the  gardens  of  their  hearts 
adorned  with  roses  of  Wisdom  and  tulips  of  Insight, 
through  the  cloud  of  the  Divine  Bounty.  Blessed  are 
the  sincere  ones  through  the  lights  of  the  Great  Day ! 
Likewise  it  is  said:  "  (As  to)  those  who  believe 
not  in  the  verses  of  God,  or  that  they  shall  meet  Him, 
they  shall  despair  of  My  mercy,  and  for  them  is  a  pain- 
ful punishment  "  (K.  S.  29) .  Also,  "  And  say — shall 
we  abandon  our  gods  for  a  distracted  poet  "  (K.  S. 
37)  ?  The  intent  of  this  verse  is  clear.  Consider  what 
they  said  after  the  verses  were  revealed:  "  Shall  we 
abandon  our  gods  for  a  distracted  poet  ?  "  They  called 
His  Holiness  a  poet,  scoffed  at  the  Divine  verses, 
and  said:  "These  words  are  silly  fables  of  ancient 
(times)  "  (K.  S.  6) ,  meaning,  these  are  words  spoken 
in  former  times  which  Mohammed  hath  collected,  de- 
claring them  to  be  from  God.  Likewise  in  this  day, 
ye  have  heard  the  people  ascribing  similar  things  to 
this  Cause,  saying,  "  He  hath  combined  these  words 
with  the  words  of  former  times" ;  or  "these  words  are 


i52  THE    BOOK   OF    IGHAN 

spurious."  Their  saying  is  scornful,  and  their  rank  and 
station  lowered.  After  these  mentioned  denials  and 
contradictions,  they  said  that  according  to  the  Books, 
no  independent  Prophet  should  arise  after  Moses  and 
Jesus  to  abolish  the  Law,  but  one  should  come  who 
would  consummate  the  Law.  Therefore  this  blessed 
verse  indicating  all  the  Divine  matter,  and  proving 
that  the  bounties  of  the  Merciful  will  never  cease,  was 
revealed:  "Joseph  came  unto  you  before  (Moses) 
with  evident  (signs) ;  but  ye  ceased  not  to  doubt  of 
the  (religion)  which  he  preached  unto  you  until,  when 
he  died,  ye  said,  '  God  will  by  no  means  send  (an- 
other) apostle  after  him ! '  Thus  doth  God  cause  him 
to  err  who  is  a  transgressor  and  a  sceptic  "  (K.  S.  40) . 
Consequently,  understand  from  this  verse  and  be  con- 
vinced that  in  every  age,  the  people  clinging  to  a  verse 
of  the  Book,  have  made  similar  vain  statements  that 
no  other  Prophet  should  appear  in  the  world.  For 
instance,  the  divines  of  the  Gospel  sought  to  prove 
through  a  formerly  mentioned  verse,1  that  the  decree 
of  the  Gospel  shall  never  be  abolished,  and  that  no 
independent  Prophet  shall  arise  except  to  confirm  the 
Law  of  the  Gospel.  Most  of  the  nations  are  afflicted 
with  the  same  soul-sickness.  Ye  behold  how  the 
people  of  the  Koran,  like  former  nations,  are  veiled 
by  the  statement:  "  The  Seal  of  the  Prophets."  Al- 
though they  themselves  confess  the  saying:  "Only 
God  knoweth  the  interpretation  thereof,  and  those 

1  Matt,  xxiv.,  35. 


THE   BOOK   OF    IGHAN  153 

who  are  well-grounded  in  Knowledge"  (K.  S.  3), 
yet  when  He  who  is  well-grounded  in  Knowledges, 
and  who  is  their  source,  self,  essence  and  identity  ex- 
plains it,  finding  it  somewhat  contrary  to  their  desire, 
they  say  and  do  that  which  ye  have  heard.  This  pro- 
ceeds only  from  the  religious  leaders,  that  is,  from 
those  who  hold  to  no  other  God  than  desire,  and  find 
no  creed  except  gold;  who  are  veiled  by  the  veils  of 
learning  and  wander  by  reason  of  its  error;  just  as  the 
Lord  of  the  creatures  hath  said  with  perfect  clearness : 
"  What  thinkest  thou  ?  He  who  taketh  his  own  lust 
for  his  God,  and  whom  God  causeth  to  err  through  a 
knowledge ;  and  whose  ears  and  whose  heart  He  hath 
sealed  up,  and  over  whose  eyes  He  hath  cast  a  veil; 
who  shall  direct  him  after  God?  Will  ye  not,  there- 
fore, be  admonished  "  (K.  S.  45)  ? 

Although  the  outward  meaning  of  "  Whom  God 
causeth  to  err  through  a  knowledge  "  is  as  mentioned, 
yet  to  this  humble  one,  by  this  verse  is  intended  the 
learned  divines  of  that  age  who  turned  aside  from  the 
beauty  of  the  True  One  and  depended  upon  their  own 
learnings  which  proceeded  from  egotism  and  desire; 
disputing  the  Message  of  God  and  His  Cause.  "  Say, 
it  is  a  weighty  Message  from  which  ye  turn  aside  " 
(K.  S.  38).  Likewise  it  is  said :  "  When  our  evident 
signs  are  read  unto  them,  they  say  (of  thee,  O  Mo- 
hammed) This  is  no  other  than  a  man  who  seeketh  to 
turn  you  aside  from  (the  gods)  which  your  fathers 
worshipped,  and  they  say  (of  the  Koran)  This  is  no 


i54  THE   BOOK   OF    IGHAN 

other  than  a  lie  blasphemously  forged"  (K.  S.  34). 
He  truly  says  that  when  the  holy  verses  of  Unity  are 
read  unto  infidels  and  sinners,  those  impious  polytheists 
say,  "  The  messenger  of  God  is  no  other  than  a  man 
who  wishes  to  withhold  you  from  that  which  was  wor- 
shipped by  your  fathers  " ;  and  also,  "  This  is  no 
other  than  a  lie  blasphemously  forged." 

Hearken  ye  unto  the  Divine  Voice  of  Holiness  and 
the  sweet  melody  of  Eternity;  how  He  hath  by  inti- 
mation warned  those  who  falsely  accuse  the  verses,  and 
how  He  hath  rejected  those  who  deny  the  holy  words. 
Consider  also  the  remoteness  of  these  people  from  the 
Kawther  of  Nearness,  and  the  arrogance  and  denial 
of  those  bereft  ones  concerning  that  Beauty  of  Holi- 
ness. Although  that  Essence  of  Grace  and  Beneficence 
directed  those  temples  of  nonentity  to  the  court  of  pre- 
existence  and  guided  those  really  destitute  ones  to  the 
sacred  road  of  wealth,  yet  some  said,  "  This  man  is  no 
other  than  one  who  blasphemously  accuses  the  Lord 
of  the  creatures  " ;  others  said,  "  This  man  withholds 
people  from  the  path  of  religion  and  faith  " ;  and  still 
others  accused  Him  of  madness  and  the  like.  Simi- 
larly in  this  day  ye  witness  what  vain  statements  they 
have  made  against  that  Essence  of  Eternity  (the  Bab) 
and  what  accusations  and  evils  they  have  attributed 
to  that  source  and  mine  of  infallibility.  Although  in 
the  Divine  Book  and  Supreme  Holy  Tablet  God  hath 
threatened  those  who  falsely  deny  and  reject  the  re- 
vealed verses,  and  hath  announced  good  tidings  to 


THE    BOOK   OF    IGHAN 


155 


those  who  accept  them,  yet  how  the  verses  revealed 
from  the  new  Heavens  of  Holiness  have  been  contra- 
dicted, notwithstanding  the  eye  of  the  universe  hath 
not  seen  such  a  bounty,  nor  the  ear  of  the  beings  heard 
such  favor  as  the  flow  and  descent  of  verses  like  spring 
showers  from  the  clouds  of  the  mercy  of  the  Merciful. 
Each  one  of  the  Prophets  "  endowed  with  constancy  " 
whose  greatness  of  rank  and  loftiness  of  stations  are  as 
clear  and  manifest  as  the  sun,  was  favored  with  but  one 
Book,  which  is  still  extant  and  its  verses  known.  But 
so  much  has  descended  (in  this  Day)  from  the  clouds 
of  the  mercy  of  the  Merciful  that  no  one  hath  yet  esti- 
mated it.  Twenty  volumes  thereof  are  now  available ; 
what  a  quantity  hath  not  yet  come  to  hand !  how  much 
hath  been  plundered  and  is  fallen  into  hands  of  the 
infidels,  and  it  is  not  known  what  they  have  done 
with  it ! 

O  brother !  We  must  open  the  eye,  reflect,  and  ap- 
peal to  the  Divine  Manifestations,  that  perchance  we 
may  be  advised  by  the  clear  exhortations  of  the  Book, 
and  warned  by  the  admonitions  recorded  in  the  Tab- 
lets; not  contradicting  the  Revealer  of  the  verses,  but 
willingly  obeying  His  command  and  accepting  and 
submitting  to  His  decree  with  all  heart  and  soul,  that 
we  may  enter  the  court  of  mercy  and  dwell  upon  the 
shore  of  bounty.  "  Verily,  He  is  Merciful  and  For- 
giving toward  His  servants  "  (K.  S.  5 ) . 

Likewise  it  is  said :  "  O  ye  who  have  received  the 
Scriptures,  do  ye  reject  us  (for  any  other  reason)  than 


156  THE    BOOK   OF    IGHAN 

because  we  believe  in  God  or  on  account  of  our  belief 
in  that  (revelation)  which  hath  been  sent  down  unto 
us,  or  that  which  was  formerly  sent  down — and  for 
that  reason  only,  are  the  greater  part  of  ye  trans- 
gressors "  (K.  S.  5)  ? 

How  clear  is  the  purpose  in  this  verse,  and  how  evi- 
dent it  is  that  the  revealed  verses  are  a  proof.  This 
verse  was  revealed  at  a  time  when  the  infidels  wronged 
the  people  of  Islam  and  accused  them  of  infidelity;  de- 
claring that  the  companions  of  His  Holiness  had  de- 
nied God  and  believed  in  a  lying  sorcerer.  During  the 
rise  of  Islam,  when  the  Cause  had  outwardly  no 
strength,  wherever  they  met  the  friends  of  His  Holi- 
ness, they  would  violently  persecute,  oppress,  stone 
and  curse  those  believers  in  God.  At  that  time,  this 
blessed  verse  was  revealed  from  the  Heaven  of  Unity, 
with  clear  argument  and  evident  proof,  instructing  the 
companions  of  His  Holiness  to  say  to  the  unbelievers 
and  polytheists,  "  Do  ye  torment  and  persecute  us 
when  no  action  hath  proceeded  from  us  except  that  we 
have  believed  in  God,  and  in  the  verses  revealed  unto 
us  through  the  tongue  of  Mohammed,  and  also  in  the 
verses  which  descended  upon  former  Prophets?  " 
They  meant  they  had  no  sin  except  that  of  considering 
the  new  and  wonderful  Divine  verses  revealed  to  Mo- 
hammed, and  the  verses  descended  upon  by-gone 
Prophets,  to  be  from  God,  and  acknowledging  and 
submitting  to  them.  This  is  a  proof  which  the  King  of 
Unity  hath  taught  His  servants. 


THE    BOOK   OF    IGHAN  157 

In  view  of  this,  should  they  turn  away  from  these 
wonderful  verses  which  have  encompassed  the  east  and 
west,  at  the  same  time  considering  themselves  people 
of  faith?  Or  should  they  believe  in  the  Revealer  of 
verses?  Considering  this  demonstration  which  He 
Himself  hath  made,  how  could  He  fail  to  account  as 
people  of  faith,  those  who  acknowledge  it?  Far  be 
it  that  He  should  turn  those  away  from  the  doors  of 
His  mercy  who  believe  and  confess  the  verses  of  Unity, 
or  threaten  those  who  adhere  to  the  confirmed  proof ! 
For  verily  He  is  the  Confirmer  of  truth  through  His 
verses,  and  Establisher  of  the  command  through  His 
words!  Verily  He  is  the  Powerful,  the  Protector, 
the  Omnipotent  I 

Likewise  it  is  said :  "  Although  had  We  caused  to 
descend  unto  thee  a  book  (written)  on  paper,  and  had 
they  handled  it  with  their  hands,  the  unbelievers  would 
still  persist  in  saying,  '  This  is  no  other  than  manifest 
sorcery'  '  (K.  S.  6).  Most  of  the  Koranic  verses 
indicate  and  point  to  this  fact;  but  this  servant  has 
mentioned  only  these  for  the  sake  of  brevity.  Con- 
sider :  hath  He  appointed  in  the  whole  Book  anything 
but  the  verses  as  a  proof  for  knowing  the  Manifesta- 
tions of  His  Beauty,  that  they  may  cling  to  it  and  re- 
ject? Nay  rather,  in  every  instance  He  hath  threat- 
ened with  fire  those  who  deny  and  scorn  the  verses,  as 
already  shown.  Therefore  should  some  one  come 
with  myriads  (lit.  half  millions)  of  verses,  homilies, 
epistles  and  communes,  without  having  acquired  them 


158  THE   BOOK   OF    IGHAN 

through  instruction,  by  what  reason  could  one  reject, 
and  deprive  himself  of  such  great  bounty?  What  an- 
swer could  they  give  after  the  departure  of  the  soul 
from  the  gloomy  body?  Could  they  assert  that  they 
depended  upon  a  certain  tradition,  and  not  realizing 
its  literal  meaning,  therefore  denied  the  Manifesta- 
tions of  the  Command,  and  were  kept  afar  from  the 
paths  of  the  True  One?  Have  ye  not  heard  that 
among  the  reasons  why  some  of  the  Prophets  were 
termed  "  endowed  with  constancy,"  was  the  revelation 
of  a  Book  to  them  ?  This  is  certain.  Notwithstanding, 
how  can  it  be  justifiable  to  follow  the  sayings  of  a  cer- 
tain person  who,  through  ignorance,  hath  put  into  the 
hearts  words  for  creating  doubt,  and  who  hath  become 
the  Satan  of  the  age  for  confounding  the  servants  and 
misleading  all  in  the  world;  instead  of  (following) 
the  Author  of  Books  from  whom  many  volumes  have 
proceeded;  thus  depriving  themselves  of  the  sun  of 
Divine  bounty  1  Aside  from  these  conditions,  should 
they  avoid  and  reject  this  Holy  Soul  and  Merciful 
Breath,  We  know  not  to  whom  they  shall  adhere,  and 
to  what  face  they  shall  advance.  Yea — "  Every  sect 
hath  a  certain  direction  to  which  they  turn  them- 
selves"  (K.  S.  2).  In  these  two  courses,  We  have 
directed  thee  toward  two  paths ;  walk  then  in  whichso- 
ever thou  wilt  choose  for  thyself.  This  is  a  true  say- 
ing, and  after  truth  there  is  naught  but  error. 

Among  the  proofs  demonstrating  this  Cause  is  that 
in  every  time  and  age,  when  the  Invisible  Divinity  ap- 


THE    BOOK   OF    IGHAN  159 

peared  in  a  human  temple,  some  people  who  were  of 
no  repute,  and  who  had  no  attachment  for  the  world 
or  any  other  object,  sought  illumination  from  the  Sun 
of  Prophethood,  were  directed  to  the  lights  of  the 
Moon  of  Guidance  and  attained  to  the  Meeting  of 
God.  For  this  reason,  the  divines  of  the  age  and  the 
wealthy  of  the  time  derided;  as  is  related  of  those  err- 
ing ones — "  Among  His  people  the  concourse  of  those 
who  believed  not  said:  '  We  see  thee(to  be) no  other 
than  a  man  like  unto  us;  and  we  do  not  see  that  any 
follow  thee,  except  those  who  are  the  most  abject 
among  us,  and  are  of  a  rash  judgment,  neither  do  we 
perceive  any  excellence  in  thee  above  us ;  but  we  deem 
you  to  be  liars'"  (K.  S.  n). 

They  objected  to  those  Holy  Manifestations,  say- 
ing that  no  one  followed  them  except  the  abject  who 
were  not  worthy  of  credence.  They  meant  that  the 
learned,  wealthy  anct  distinguished  among  the  people 
did  not  believe  in  them.  By  this  proof  and  the  like 
they  sought  to  demonstrate  the  falsity  of  the  possessor 
of  the  Truth.  But  in  this  most  obvious  Manifestation 
and  most  Mighty  Dominion,  many  of  the  rightly 
guided  divines,  accomplished  men  of  learning,  and  ex- 
cellent theologians  were  favored  with  the  cup  of  Near- 
ness and  Meeting,  and  attained  to  the  Most  Great 
Favor,  abandoning  the  world  for  the  sake  of  the  Be- 
loved One.  We  mention  some  of  their  names  that  per- 
chance it  may  conduce  to  the  stability  of  agitated  and 
troubled  souls. 


160  THE    BOOK   OF   IGHAN 

Among  them  was  His  Honor,  Mulla  Hosein,  who 
became  the  place  upon  which  the  sun  of  the  Manifesta- 
tion (Bab)  dawned.  Were  it  not  for  him,  God  would 
not  have  been  seated  upon  the  throne  of  His  Merciful- 
ness nor  established  upon  the  seat  of  His  Divinity. 
Also  His  Honor,  Aga  Seyd-Yahya,  who  was  unique 
and  peerless  in  his  day  and  time. 

Mulla-Mohammed-Ali  of  Zinjan; 

Mulla- AH  of  Bastam; 

Mulla-Said  of  Bar-foroosh; 

Mulla  Ni'mat'Ullah  of  Mazandiran; 

Mulla  Youssof  of  Ardabeel; 

Mulla  Mahdy  of  Khoy; 

Aga-Seyd-Hosein  of  Torsheez ; 

Mulla-Mahdi  of  Kand; 

Mulla-Bakir,  his  brother; 

Mulla-Abdul-Khalik  of  Yazd; 

Mulla  Ali  of  Baragan; 

and  others  similar,  about  four  hundred,  all  of  whose 
names  are  recorded  in  the  "  Preserved  Tablet "  of 
God. 

All  these  confessed,  obeyed  and  were  guided  to  that 
Sun  of  Manifestation  (Bab),  to  such  an  extent  that 
most  of  them  abandoned  property  and  family,  and 
joined  themselves  to  the  Good  Pleasure  of  the  Pos- 
sessor of  Glory.  They  sacrificed  their  lives  forthe  sake 
of  the  Beloved  One  and  expended  all  they  possessed. 
Their  breasts  became  targets  for  the  arrows  of  the 
adversaries  and  their  heads  adorned  the  lances  of  the 


THE    BOOK    OF    IGHAN  161 

infidels.  No  land  remained  which  did  not  drink  the 
blood  of  these  abstracted  souls,  and  no  sword  that  did 
not  touch  their  necks.  Their  deeds  are  a  sufficient  proof 
of  the  truth  of  their  words.  Is  not  the  testimony  of 
these  holy  souls  who  in  this  manner  gave  life  in  the  way 
of  the  Friend,  and  at  the  sacrifice  of  whose  heart  and 
soul  the  whole  world  was  astonished,  sufficient  for  these 
servants  ?  Is  it  not  witness  against  the  denial  of  other 
servants  who  gave  religion  for  gold,  exchanged  im- 
mortality for  mortality,  bartered  the  Kawther  of 
Nearness  for  salt  fountains,  and  who  have  no  aim  ex- 
cept seizing  the  property  of  people  ?  For  it  is  seen  that 
all  of  them  are  occupied  with  the  vanities  of  the  world, 
and  have  kept  afar  from  the  Supreme  Lord.  Now  be 
just;  whether  the  testimony  of  those  is  acceptable  and 
credible  whose  deeds  are  consistent  with  their  words, 
and  whose  outward  is  in  accord  with  their  inward,  so 
that  minds  are  bewildered  at  their  deeds,  and  souls  are 
astonished  at  their  self-restraint,  and  at  that  which 
their  bodies  have  endured?  Or  is  the  testimony  of 
these  opposers  who  do  not  breathe  except  in  selfish 
desire,  and  are  not  delivered  from  the  cage  of  false 
imaginations? — who  lift  not  the  head  from  the  bed 
by  day  except  to  strive  as  the  dark  bat  in  search  of  the 
mortal  world,  and  do  not  rest  by  night  save  to  labor 
in  planning  for  worthless  things  ? — who  are  occupied 
with  selfish  designs  and  are  heedless  of  the  Divine  de- 
cree ? — who  by  day  exert  themselves  diligently  for  live- 
lihood, and  by  night  seek  to  adorn  the  means  of  the 


162  THE    BOOK   OF    IGHAN 

bed?  Is  it  justified  by  any  law  or  creed  that  people 
should  cling  to  the  contradiction  of  these  limited  souls 
and  ignore  the  faith  and  acknowledgment  of  souls 
who  have  sacrificed  life,  property,  name,  office,  reputa- 
tion and  honor  in  the  Good  Pleasure  of  the  True  One  ? 
Was  not  the  matter  of  the  "  Lord  of  the  Martyrs  " 
(Hosein,  son  of  Ali)  formerly  considered  the  greatest 
occurrence  and  mightiest  proof  of  the  truth  of  His 
Holiness?  Was  it  not  declared  that  no  such  event 
had  happened  in  the  world,  and  no  truth  had  appeared 
with  such  steadfastness  and  evidence,  although  the  in- 
cident of  His  Holiness  extended  only  from  morn  till 
noon  ?  Yet  eighteen  years  have  elapsed,  during  which, 
from  all  directions,  calamities  have  fallen  upon  these 
holy  lights  like  rain.  With  what  love,  affection,  de- 
votion and  longing  did  they  voluntarily  expend  life 
in  the  path  of  the  Praised  One,  as  is  clear  and  evident 
to  all!  In  view  of  this,  how  can  they  consider  it  a 
simple  matter?  Has  such  a  momentous  affair  ap- 
peared in  any  age  ?  If  these  companions  be  not  strivers 
in  God,  who  then  shall  be  strivers  ?  Were  they  seek- 
ers of  honor,  wealth  or  affluence?  Had  they  any 
other  purpose  than  the  Good  Pleasure  of  the  True 
One?  If,  notwithstanding  such  wonderful  evidences 
and  marvellous  deeds,  all  these  companions  be  false, 
who  then  is  worthy  to  claim  truth  ?  I  swear  by  God 
that  their  very  deeds  are  sufficient  proof  and  clear  evi- 
dence to  all  upon  earth,  were  people  to  reflect  upon 
the  mysteries  of  the  Command !  "  And  they  who 


THE   BOOK   OF    IGHAN  163 

act  unjustly  shall  soon  know  with  what  treatment  they 
shall  be  treated  "  (K.  S.  26). 

Furthermore,  the  sign  of  truthfulness  and  that  of 
falsehood  is  designated  and  appointed  in  the  Book. 
The  claims  and  pretensions  of  all  the  servants  should 
be  tested  by  this  Divine  touchstone,  in  order  that  it 
may  distinguish  the  truthful  from  the  false.  This 
touchstone  is  "  Wish  for  death  if  ye  say  truth"  (K. 
S.  2).  Consider  these  sincere  martyrs,  the  truth  of 
whose  words  is  testified  by  the  texts  of  the  Book,  and 
all  of  whom,  as  ye  have  seen,  expended  life,  property, 
wife,  children,  and  all  they  possessed,  and  ascended  to 
the  highest  chambers  of  the  Rizwan.  Yet  the  testi- 
mony of  these  lofty  faces  and  severed  souls  in  acknowl- 
edging this  lofty  and  exalted  Cause  is  not  accepted; 
while  the  testimony  of  those  people  who  have  forsaken 
religion  for  gold  and  avoided  the  First  Emanation 
(Bab)  in  order  to  occupy  the  high  seat,  is  acceptable 
and  allowable  against  this  shining  Light;  even  though 
all  the  people  have  known  them,  and  have  compre- 
hended that  they  do  not  relinquish  the  least  amount  of 
outward  temporal  honor  for  the  sake  of  the  Divine 
Religion;  how  much  less,  life,  property  and  the  like! 

Consider  how,  according  to  the  text  of  the  Book, 
the  Divine  touchstone  has  differentiated  and  distin- 
guished between  the  pure  and  impure ;  still  these  peo- 
ple are  not  mindful,  and  in  the  sleep  of  heedlessness 
are  occupied  in  gaining  the  mortal  world  and  outward 
leadership. 


164    .        THE    BOOK    OF    IGHAN 

O  Son  of  man,  days  have  already  passed  thee  during 
which  thou  hast  been  occupied  with  the  imaginations 
and  superstitions  prompted  by  thine  egotism.  How 
long  wilt  thou  be  asleep  upon  thy  couch?  Lift  thy 
head  from  slumber,  for  verily  the  sun  hath  already 
reached  mid-day ;  that  it  may  shine  upon  thee  with  the 
lights  of  Beauty.  Finis. 

But  let  it  be  known  that  not  one  of  these  learned 
men  and  doctors  already  mentioned  had  any  outward 
leadership.  It  is  impossible  for  well-known  and  in- 
fluential divines  of  the  age,  seated  upon  the  high  seat 
of  command  and  established  upon  the  throne  of  au- 
thority, to  follow  the  True  One;  "  except  whomsoever 
thy  Lord  wishes."  Save  a  few,  no  such  thing  hath 
appeared  in  the  world,  "  for  few  of  my  servants  are 
thankful"  (K.  S.  34).  In  this  day,  not  one  of  the 
noted  divines,  in  the  grasp  of  whose  authority  are  the 
reins  of  the  people,  has  believed;  nay  rather,  they 
have  exerted  themselves  in  suppression,  with  such 
hatred  and  denial  that  no  ear  hath  heard  and  no  eye 
hath  seen. 

The  Supreme  Lord  (Bab)  (may  the  life  of  all  else 
save  Him  be  a  sacrifice  to  Him!)  hath  especially  re- 
vealed an  Epistle  to  the  learned  divines  of  each  eity, 
wherein  He  hath  mentioned  in  detail  the  grades  of 
their  opposition  and  arrogance.  "  Wherefore,  take 
example  (from  them),  O  ye  who  have  sight."  By 
mentioning  this  he  intended  that  during  the  Manifes- 
tation of  "  Mustagath  "  (Baha)  in  the  next  resurrec- 


THE    BOOK   OF    IGHAN  165 

tion,  the  people  of  the  Beyan  should  not  dispute  (upon 
the  ground)  that  "  in  the  Manifestation  of  the  Beyan, 
many  of  the  learned  divines  did  believe,  therefore, 
why  does  not  this  happen  in  this  Manifestation" ;  and 
that  they,  God  forbid,  should  cling  to  such  trivial  no- 
tions and  be  deprived  of  the  Divine  Beauty.  Yea,  most 
of  the  mentioned  divines  were  not  renowned,  but  by 
the  grace  of  God  they  all  were  sanctified  and  purified 
from  outward  leadership  and  temporal  vanities.  "  This 
is  through  the  Bounty  of  God;  He  will  give  the  same 
unto  whom  He  pleaseth." 

Another  proof  and  argument  which  shines  like  a 
sun  among  proofs,  is  the  steadfastness  of  that  Eternal 
Beauty  (Bab)  in  the  Divine  Cause.  Although  He 
was  in  the  age  of  youth,  yet  without  fear,  and  regard- 
less of  anyone,  He  declared  a  matter  contrary  to  the 
people  of  the  earth,  including  the  high  and  low,  rich 
and  poor,  powerful  and  humble,  king  and  subject. 
This  has  been  heard  by  all.  Could  this  be  any  other 
than  the  Divine  Command  and  the  confirmed  Will  of 
God  ?  I  swear  by  God,  that  should  another  entertain 
or  think  of  such  a  matter,  he  would  immediately  be 
destroyed;  and  should  ye  place  the  heart  of  all  the 
world  in  his  heart,  he  still  would  not  venture  this  im- 
portant measure  unless  by  Divine  permission,  or  except 
his  heart  be  united  with  the  bounties  of  the  Merciful 
and  his  soul  confide  in  the  supreme  favors.  To  what 
do  the  people  ascribe  this?  Do  they  attribute  it  to 
madness,  just  as  they  did  with  bygone  prophets,  or  say 


i66  THE    BOOK   OF    IGHAN 

that  He  hath  undertaken  these  things  for  outward 
leadership,  and  to  possess  the  tinsel  of  the  mortal 
world  ? 

Praise  be  to  God !  In  His  first  Book  which  He  hath 
entitled  "  Ghayoumi  Asma  "  (the  "  Self-Subsistent  of 
the  Names  ") — the  first,  greatest  and  most  mighty  of 
all  books — He  prophesied  His  own  martyrdom.  In  a 
certain  place  He  hath  mentioned  this  verse :  "O  Thou 
remnant  of  God,  I  have  wholly  sacrificed  myself  unto 
thee;  I  have  been  pleased  with  curses  in  Thy  path,  and 
have  wished  nothing  except  death  in  Thy  love ;  where- 
unto  only  God,  the  Exalted,  the  Defender,  the  Pre- 
existent  is  a  sufficient  witness !  " 

Likewise  He  craved  martyrdom  in  "  Tafsiri  Ha  " 
("  Interpretation  of  the  letter  H  "),  thus:  "  It  is 
as  if  I  heard  a  crier  proclaiming  in  mine  innermost 
heart — '  Sacrifice  thou  in  the  path  of  God  the  thing 
which  is  most  beloved  by  thee,  even  as  Hosein  ( Peace 
be  upon  Him!)  sacrificed  Himself  in  My  way  ';  and 
were  I  not  regardful  of  this  real  mystery,  by  Him  in 
whose  Hand  is  my  soul,  even  if  all  the  kings  of  the 
earth  were  assembled,  they  could  not  take  from  me  a 
single  letter,  how  much  less  can  such  servants  who  are 
of  no  importance  in  this  and  are  of  those  who  are  re- 
jected ?  That  all  may  know  the  degree  of  my  patience, 
resignation  and  sacrifice  in  the  path  of  God." 

Could  it  be  asserted  that  the  author  of  these  words 
walks  in  any  other  than  the  path  of  God,  or  hath  de- 
sired aught  else  save  His  Good  Pleasure?  In  this 


THE    BOOK    OF    IGHAN  167 

verse,  such  a  breeze  of  severance  is  hidden,  that  were  it 
to  blow,  all  the  temples  of  existence  would  sacrifice  life 
and  relinquish  soul.  Consider  the  ignorance  and  ex- 
treme ingratitude  of  the  people  who  have  closed  their 
eyes  to  all  this  and  run  after  dead  bodies  *  from  whose 
bellies  proceed  the  lamentation  of  the  property  of  the 
faithful.  Yet  what  unwarranted  accusations  they 
bring  against  the  Dawning-places  of  Holiness !  Thus 
do  We  mention  unto  thee  that  which  is  wrought  by  the 
hands  of  those  who  disbelieve,  and  who  turn  away 
from  the  Meeting  of  God  in  the  day  of  resurrection. 
God  chastises  them  with  the  fire  of  their  infidelity, 
and  prepares  for  them  a  punishment  in  the  hereafter 
whereby  their  bodies  and  souls  are  consumed.  This 
is  because  they  have  said,  "  Verily,'  God  is  not  power- 
ful in  anything,  and  His  Hands  are  tied  from 
bounty !"  Steadfastness  in  the  Cause  is  a  great  proof 
and  mighty  argument.  The  Seal  of  the  Prophets 
hath  said:  "Two  verses  have  made  me  old."2  Both 
concern  steadfastness  in  the  Cause  of  God.  It  is  said : 
"  Be  thou  steadfast,  for  thus  hast  thou  been  com- 
manded "  (K.S.  n). 

Consider  how,  in  His  tender  youth,  this  Sadrat  of 
the  Divine  Rizwan  delivered  the  Cause  of  God,  and 
what  steadfastness  appeared  from  that  Beauty  of  One- 
ness. Though  all  upon  the  earth  combined  to  suppress 
Him,  it  produced  no  result.  The  more  harm  they  in- 
flicted upon  that  Sadrat  of  Blessedness,  the  more  His 

1  Referring  to  the  Mullas  and  clergy. 

*  The  other  verse  referred  to  is  K.  S.  6,  quoted  page  77. 


i68  THE    BOOK   OF    IGHAN 

fervor  increased,  and  the  fire  of  His  love  was  en- 
kindled. All  these  things  are  clear  and  no  one  denies 
them.  Finally  He  surrendered  His  soul  and  hastened 
to  the  Supreme  Friend. 

Among  the  proofs  of  the  Manifestation  (Bab) 
were  the  power,  domination  and  authority  which  pro- 
ceeded from  the  person  of  that  Manifestor  of  Exist- 
ence and  that  Appearance  of  the  Adored  One  through- 
out all  regions  of  the  earth.  Although  that  Eternal 
Beauty  appeared  in  Shiraz  and  removed  the  veil  in 
the  year  "  Sixty,"  yet  in  a  short  time  the  signs  of  the 
power,  domination,  sovereignty  and  authority  of  that 
Essence  of  essences  and  Ocean  of  oceans  became  so 
manifest  throughout  all  countries,  that  from  every  city 
the  traces,  indications,  evidences  and  tokens  of  that 
Heavenly  Sun  became  visible.  Many  a  pure  and  chaste 
heart  became  expressive  of  that  Eternal  Sun,  and  many 
a  sprinkling  of  enlightenment  from  that  Sea  of  Intui- 
tional Knowledge  encompassed  the  contingent  beings. 
Though  the  divines  and  grandees  in  every  city  and 
town  arose  to  reject  and  suppress  them,  girded  up 
loins  of  envy,  hatred  and  injustice  to  eradicate  them, 
killed  many  a  holy  one  who  was  the  essence  of  justice, 
by  the  accusation  of  injustice,  and  destroyed  with 
severest  torment  many  a  temple  of  spirit  which  showed 
forth  pure  knowledge  and  deeds ;  yet  each  one  of  these 
beings  was  occupied  in  the  commemoration  of  God 
until  the  verge  of  death,  and  soared  in  the  sky  of  sub- 
mission and  resignation.  He  so  influenced  and  trans- 


THE    BOOK   OF    IGHAN  169 

formed  these  beings  that  they  had  no  purpose  except 
His  wish,  and  sought  nothing  but  His  command.  They 
yielded  to  His  good  pleasure,  and  attached  their  hearts 
to  His  thought. 

Reflect  a  little ;  has  such  a  power  and  influence  ap- 
peared from  any  other  in  the  world?  All  these  puri- 
fied hearts  and  sanctified  souls  hastened  with  perfect 
resignation  to  the  call  of  destiny.  During  occasions 
of  complaint,  nothing  proceeded  from  them  except 
thanksgiving,  and  in  time  of  affliction,  only  submission 
was  visible.  It  is  an  evident  fact  how  much  hatred, 
animosity  and  enmity  the  people  of  the  earth  enter- 
tained toward  these  companions,  for  they  considered 
tormenting  and  oppressing  those  holy  ideal  counte- 
nances conducive  to  prosperity,  salvation,  and  ever- 
lasting success  and  gain.  Has  such  commotion  ap- 
peared in  the  lands  at  any  period  from  the  age  of 
Adam  down  to  the  present  time,  or  such  tumult  been 
witnessed  among  the  servants?  Notwithstanding  all 
their  sufferings  and  injuries,  they  became  the  objects 
of  the  curses  of  the  people  and  the  subject  of  censure 
by  all  the  servants.  It  seemed  as  if  patience  originated 
in  the  world  of  existence  from  their  self-restraint,  and 
faithfulness  appeared  in  the  regions  of  the  earth  from 
their  actions. 

Briefly:  reflect  upon  all  these  events  which  have 
happened,  and  things  which  have  come  to  pass,  in 
order  that  thou  mayest  be  aware  of  the  greatness  and 
importance  of  the  Cause.  Then  the  spirit  of  tran- 


1 7o  THE   BOOK   OF    IGHAN 

quillity  will  be  breathed  in  thy  being  through  the  favor 
of  the  Merciful,  and  thou  wilt  rest  and  abide  upon  the 
throne  of  assurance.  The  One  God  testifies  that  were 
ye  to  reflect  a  little,  ye  would  find  that  aside  from  all 
these  established  facts  and  mentioned  proofs,  the  very 
cursing,  execration  and  rejection  by  the  people  of  the 
earth  are  the  greatest  proof  and  weightiest  evidence 
of  the  truth  of  these  heroes  of  the  field  of  severance 
and  resignation.  When  thou  dost  reflect  upon  the 
contradictions  of  the  people,  including  divines,  men 
of  learning,  and  the  ignorant,  thou  wilt  become  more 
firm  and  steadfast  in  this  Cause;  for  whatever  hath 
happened  was  previously  prophesied  by  the  Mines  of 
Intuitional  Knowledge  and  Sources  of  Eternal  Com- 
mands. Although  this  servant  did  not  intend  to  speak 
of  former  records,  yet  out  of  love  for  your  Honor  We 
mention  some  traditions  applicable  to  this  place,  al- 
though in  reality  there  is  no  need  to  do  so,  for  what 
hath  already  been  stated  is  sufficient  for  the  earth  and 
all  therein.  In  fact,  all  the  Books  and  mysteries  are 
contained  in  this  brief  account.  If  one  should  ponder 
a  little,  he  will  comprehend  all  the  mysteries  of  the 
Divine  words  and  facts  which  have  appeared  from 
that  Ideal  King,  from  what  hath  already  been  men- 
tioned. But  since  the  people  are  not  in  one  degree 
and  station,  We  cite  some  traditions  in  order  to  cause 
steadfastness  in  wavering  souls  and  tranquillity  in 
troubled  minds;  likewise  the  Divine  proof  may  be  per- 
fected and  completed  to  the  servants  both  high  and 
low. 


THE    BOOK    OF    IGHAN  171 

Among  them  is  the  tradition^  "  When  the  standard 
of  Truth  shall  appear,  the  people  of  the  east  and  west 
will  curse  it."  One  should  drink  a  little  of  the  wine 
of  severance,  establish  himself  upon  the  seat  of  im- 
pregnability and  observe:  "  One  hour's  reflection  is 
better  than  seventy  years  of  pious  devotion,"  (to  dis- 
cover) the  reason  of  this  base  action,  that  the  people, 
notwithstanding  declaration  of  love  and  search  for 
Truth,  curse  the  followers  of  the  True  One  after  the 
Appearance,  as  is  evidenced  in  the  tradition.  It  is 
clear  that  the  reason  is  none  other  than  the  abrogation 
of  customs,  ceremonies,  habits  and  rites,  by  which  the 
people  are  bound.  For  should  that  Beauty  of  the 
Merciful  conform  to  the  same  customs  and  ceremonies, 
and  approve  that  in  which  the  people  are  engaged, 
then  by  no  means  would  such  disagreements  and 
violence  appear  in  the  world.  This  blessed  tradition 
is  confirmed  and  substantiated  by  the  saying :  ;<  The 
day  whereon  the  herald  shall  summon  (mankind)  to 
an  objectionable  affair  "  (K.  S.  54). 

To  resume:  Since  the  Herald  of  Oneness  from 
behind  the  Veils  of  Holiness  summons  people  to  be 
entirely  severed  from  that  which  they  hold,  and  since 
this  Divine  Call  is  contrary  to  their  desire,  therefore, 
all  such  tests  and  trials  occur. 

Consider  that  the  people  never  mention  these  well- 
founded  traditions,  all  of  which  are  fulfilled,  but  hold 
fast  to  those  traditions  the  validity  or  non-validity  of 
which  is  not  known,  asking  why  they  are  not  fulfilled, 


1 72  THE    BOOK   OF    IGHAN 

although  even  that  which  they  have  not  imagined  is 
fulfilled  and  hath  appeared.  The  signs  and  tokens  of 
the  True  One  are  as  apparent  as  the  sun  in  mid-heaven, 
yet  people  are  bewildered  in  the  desert  of  blindness  and 
ignorance.  Notwithstanding  many  of  the  Koranic 
verses  and  confirmed  traditions  indicate  a  new  Law 
and  Command,  and  a  new  Cause,  they  still  await  the 
promised  Countenance  to  decree  according  to  the  law 
of  the  Koran;  just  as  the  Jews  and  Christians  hold  to 
the  same  saying.  Among  the  texts  pointing  to  a  new 
Law  and  new  Dispensation  are  the  statements  in  the 
prayer  of  Nudba :  "  Where  is  the  One  who  is  pre- 
served to  renew  the  precepts  and  regulations  ?  Where 
is  the  One  who  is  chosen  to  reform  the  religion  and 
law?  "  It  is  also  said  in  the  Zeyarat  (visiting  tablet 
written  by  Ali)  :  "  Peace  be  upon  the  new  True  One." 
Abu- Abd' Allah  (sixth  Imam)  was  asked  concerning 
the  character  of  the  Mahdi :  "  What  will  be  His 
character?  "  He  answered:  "  He  will  do  what  was 
done  by  the  Prophet  of  God  (Mohammed)  and  He 
will  destroy  whatever  has  been  before  Him,  just  as 
the  Prophet  of  God  abolished  the  matter  of 
Jahileyeh."  * 

Consider,  notwithstanding  similar  traditions,  how 
they  have  sought  to  prove  the  permanency  of  the  ordi- 
nances, although  the  purpose  of  every  Manifestation 
is  the  manifestation  of  change  and  transformation  in 

1  The  time  of  ignorance  among  the  Pagan  Arabs  before  Mohammed's 
appearance. 


THE    BOOK   OF    IGHAN  173 

the  regions  of  the  world,  publicly  and  privately,  out- 
wardly and  inwardly.  For  if  the  affairs  of  the  earth 
change  not,  the  appearance  of  Universal  Manifesta- 
tions would  be  futile.  It  is  said  in  "  Awalim,"  which 
is  one  of  the  authoritative  books,  "  A  youth  shall  ap- 
pear from  Beni-Hashem  ( family  of  Mohammed)  who 
will  possess  a  new  Book  and  new  Laws  ";  then  fol- 
lows, "  Most  of  his  enemies  will  be  the  divines."  In 
another  place  it  is  related  that  Sadik-Ebn-Mohammed 
said :  "  A  youth  shall  appear  from  Beni-Hashem,  and 
will  command  people  to  swear  allegiance  to  Him;  He 
shall  possess  a  new  Book;  He  will  summon  people  to 
acknowledge  a  new  Book  which  is  onerous  to  the  Arab. 
When  you  hear  about  Him,  hasten  to  Him."  How 
well  have  they  carried  out  the  testament  of  the  Imams 
of  Religion  and  Lights  of  Certainty !  Although  it  is 
said:  "  If  you  hear  of  a  youth  of  Beni-Hashem  ap- 
pearing, summoning  people  to  a  new  Divine  Book  and 
new  Supreme  Laws,  hasten  unto  Him,"  yet  they  gave 
verdict  of  infidelity  and  apostasy  against  that  Lord  of 
Existence  and  did  not  go  unto  that  Hashemite  Light 
and  Divine  Appearance  except  with  drawn  swords  and 
hearts  full  of  hatred.  Moreover,  consider  how  plainly 
the  enmity  of  the  divines  is  mentioned  in  the  Book. 
Notwithstanding  all  these  clear  and  indicative  tradi- 
tions and  evident  and  confirmed  references,  the  people 
have  turned  away  from  the  clear  essence  of  Knowledge 
and  utterance,  and  have  advanced  toward  the  appear- 
ances of  error  and  sedition;  and  despite  these  revealed 


i74  THE    BOOK   OF    IGHAN 

words  and  recorded  traditions,  they  say  whatever  is 
prompted  by  self.  Should  the  Essence  of  Truth  give 
an  explanation  which  proves  contrary  to  their  egotism 
and  desire,  they  will  straightway  charge  Him  with 
infidelity,  saying,  "  this  is  contrary  to  the  words  of  the 
Imams  of  the  religion  and  of  the  manifest  lights,  and 
no  such  command  or  order  hath  been  laid  down  in  the 
irrefutable  Law  " ;  just  as  in  the  present  day  similar 
vain  sayings  proceed  from  these  mortal  temples. 
Now  consider  this  tradition ;  how  all  these  things  have 
been  formerly  spoken  of!  In  "  Arbain  "  (book  of 
tradition) ,  it  is  recorded :  "  A  youth  shall  appear  from 
Beni-Hashem,  possessing  new  laws;  He  will  summon 
people,  but  none  will  respond  to  Him,  and  most  of 
His  enemies  will  be  the  divines.  When  He  commands 
a  thing,  they  shall  not  obey  Him,  but  will  say :  '  This 
is  contrary  to  that  which  we  possess  from  the  Imams 
of  the  religion '  " ;  and  so  on  to  the  end  of  the  tradi- 
tion. In  this  day,  all  repeat  these  same  words,  not 
knowing  that  His  Holiness  is  seated  upon  the  throne 
of  "  He  doeth  whatsoever  He  willeth,"  and  is  estab- 
lished upon  the  seat  of  "  He  commandeth  whatsoever 
He  desireth." 

No  understanding  can  comprehend  the  character  of 
His  Manifestation,  and  no  knowledge  grasp  the  meas- 
ure of  His  mission.  All  sayings  are  dependent  upon 
His  approval,  and  all  things  are  in  need  of  His  au- 
thority. All  else  save  Him  is  created  by  His  command 
and  exists  by  His  direction.  He  is  the  Manifestor  of 


THE    BOOK   OF    IGHAN  175 

the  Divine  Mysteries  and  the  Elucidator  of  the  Hid- 
den Wisdoms  of  Eternity.  Thus  it  is  related  in 
"  Buhar'Ul-Anwar,"  "  Awalim,"  and  "  Yanbou'a  "  * 
that  Sadik-Ebn-Mohammed  said :  "  Knowledge  is 
twenty-seven  letters.  All  that  was  brought  of  it  by  the 
Prophets  were  two  letters,  and  until  the  present  day, 
people  only  know  these  two  letters;  but  when  Gha'im 
shall  arise,  the  twenty-five  letters  will  appear." 

Consider :  He  hath  designated  that  Knowledge  con- 
sists of  twenty-seven  letters,  and  all  the  prophets  from 
Adam  down  to  the  "  Seal "  explained  but  two  letters 
thereof,  and  were  sent  forth  in  these  two.  He  also 
says  Gha'im  shall  bring  forth  the  remaining  twenty- 
five  letters.  From  this  explanation  realize  the  rank 
and  station  of  His  Holiness  (Bab) ;  that  His  rank  is 
greater  than  all  the  Prophets  and  His  mission  loftier 
and  higher  than  the  knowledge  and  comprehension  of 
all  the  Holy  Ones.  These  worthless  creatures  measure 
with  their  limited  minds,  learnings  and  understand- 
ing, a  matter  of  which  the  Prophets,  Holy  Ones  and 
Chosen  Ones  have  either  not  been  informed,  or  which 
they  have  not  declared  because  of  an  irrefutable  Com- 
mand of  God,  and  finding  it  not  in  accord  therewith, 
reject  it.  "  Dost  thou  imagine  that  the  greater  part 
of  them  hear  or  understand  ?  They  are  no  other  than 
like  the  brute  cattle ;  yea,  they  stray  more  widely  from 
the  true  path  "  (K.  S.  25).  To  what  do  they  apply 
the  mentioned  tradition  which  clearly  indicates  the 

1  Three  authoritative  books  of  tradition. 


176  THE    BOOK    OF    IGHAN 

hidden  facts  and  wonderful  new  events  in  the  Day  of 
His  Holiness  ?  These  new  events  will  cause  the  peo- 
ple to  disagree  to  such  an  extent  that  the  divines  and 
religious  doctors  will  sentence  His  Holiness  and  His 
companions  to  death,  and  all  the  people  of  the  earth 
will  arise  in  contradiction.  Thus  it  is  said  in  "  Kafi," 
in  the  tradition  by  Jabir  in  the  "Tablet  of  Fatima," 
concerning  the  Gha'im :  "  The  perfection  of  Moses, 
the  splendor  of  Jesus,  and  the  patience  of  Job  (shall 
be)  in  Him,  and  His  friends  shall  be  abased  during 
His  time,  and  their  heads  shall  be  just  as  the  heads  of 
the  Turks  and  Deylamites  were  exchanged  as  pres- 
ents ;  they  shall  be  slain  and  burnt,  terrified  with  fear, 
and  appalled ;  the  earth  shall  be  dyed  with  their  blood, 
and  lamentation,  and  wailing  shall  prevail  amongst 
their  women;  these  are  indeed  my  friends." 

Now  consider,  there  is  not  a  single  letter  of  this 
tradition  which  is  not  fulfilled,  for  their  blessed  blood 
was  shed  in  most  localities,  they  were  made  captives  in 
every  city,  paraded  through  countries  and  towns,  and 
some  were  burned.  Nevertheless  no  one  reflected  that 
if  the  promised  Gha'im  should  arise  and  appear  ac- 
cording to  the  former  laws  and  ordinances,  why  then 
have  such  traditions  been  recorded,  and  why  should  all 
these  disagreements  occur,  so  that  the  death  of  these 
companions  should  be  considered  obligatory  and  the 
persecution  of  these  holy  souls  deemed  conducive  to 
the  attainment  of  summits  of  Nearness? 

Moreover,  consider  how  these  fulfilled  events  and 


THE    BOOK   OF    IGHAN  177 

actions  have  been  mentioned  in  former  traditions ;  as 
it  is  said  in  the  "  Rouzeye-Kafi  "  in  explanation  of 
"Zora."  In  the  "Rouzeye-Kafi"  (it  is  related)  of 
Mo'aweyeh-Ibn  Wahab  that  Abi-Abdallah  said: 
"  Dost  thou  know  Zora?  "  I  said:  "  May  I  be  a 
sacrifice  to  Thee?  They  say  it  is  Baghdad?  "  He 
said:  "  No !"  Then  he  added:  "  Hast  thou  entered 
the  city  of  Rey  l  ?  "  "  Yes,"  I  replied.  He  enquired: 
"  Hast  thou  visited  the  cattle-market?  "  "  Yes!  " 
"  Hast  thou  seen  the  black  mountain  upon  the  right 
hand  of  the  road?  There  is  Zora  where  they  will 
slay  eighty  men  of  the  children  of  certain  ones,  all 
of  whom  are  free  from  guilt."  "  Who  will  kill 
them?"  I  questioned.  He  said:  "The  children 
of  Persia !  " 

This  is  the  condition  and  state  of  the  companions 
of  His  Holiness  as  described  in  former  times.  Con- 
sider, according  to  this  tradition  Zora  is  the  land  of 
Rey.  In  that  place  these  companions  were  killed  with 
the  severest  torture,  and  all  these  holy  beings  were 
martyred  by  the  Persians  as  recorded  in  the  tradition. 
This  you  have  heard,  and  it  is  clear  and  evident  to  all 
the  world.  Why  do  not  these  worms  of  the  earth 
reflect  upon  these  traditions,  all  of  which  are  as  clear 
as  the  sun  in  mid-heaven  ?  For  what  reason  do  they 
not  advance  toward  the  True  One  ?  And  why  on  ac- 
count of  other  traditions,  the  meaning  of  which  they 
have  not  understood,  have  they  turned  aside  from  the 

1  Ancient  city  near  which  Teheran  is  built. 


178  THE    BOOK   OF    IGHAN 

Manifestation  of  the  True  One,  and  from  the  Beauty 
of  God,  to  abide  in  hell?  These  things  only  result 
from  the  denial  by  the  religious  doctors  of  the  age, 
and  by  the  divines  of  the  time,  of  whom  Sadik-Ibn- 
Mohammed  has  said :  "  The  religious  doctors  of  that 
time  will  be  the  most  wicked  of  the  divines  under  the 
shadow  of  heaven.  Corruption  will  issue  from  them, 
and  return  again  unto  them." 

We  beg  the  doctors  and  divines  of  the  Beyan  not  to 
act  in  like  manner;  not  to  inflict  upon  the  Essence  of 
Divinity,  the  Supreme  Light,  the  Absolute  Eternity, 
and  the  Origin  and  End  of  the  Manifestations  of  the 
Invisible,  at  the  time  of  Mustagath,  that  which  hath 
been  inflicted  in  this  day;  not  to  depend  upon  intellect, 
comprehension  and  learning,  nor  show  hostility  to- 
ward that  Manifestor  of  Supreme  Infinite  Knowl- 
edges. Yet,  notwithstanding  all  these  admonitions,  it 
is  seen  that  a  misleading  person,  who  is  a  chief  of  the 
people,  will  arise  with  the  utmost  opposition.  Like- 
wise in  every  city,  (people)  will  arise  to  suppress  that 
Beauty  of  Holiness.  The  companions  of  that  King 
of  Existence,  and  Essence  of  the  Desired  One  will  flee 
to  mountains  and  deserts  and  conceal  themselves  from 
the  hand  of  the  oppressors,  while  some  will  resign 
themselves  and  yield  life  with  entire  severance.  As 
already  witnessed,  one  known  and  reputed  for  great 
piety  and  virtue,  whom  the  people  deem  it  their  duty 
to  obey,  and  to  whose  command  they  consider  it  neces- 
sary to  submit,  will  war  against  that  Root  of  the  Di- 


THE    BOOK    OF    IGHAN  179 

vine  Tree  and  arise  to  oppose  with  the  utmost  strife 
and  exertion.  This  is  the  quality  of  people ! 

To  resume :  We  hope  that  the  people  of  the  Beyan 
may  be  trained ;  that  they  may  soar  in  the  atmosphere 
of  spirit  and  abide  in  its  court;  that  they  may  distin- 
guish the  True  One  from  all  others,  and  penetrate  a 
false  vestment  with  the  eye  of  insight.  But  in  these 
days  such  odor  of  jealousy  is  diffused,  I  swear  by  the 
Educator  of  Existence,  including  the  seen  and  the  un- 
seen, that  from  the  beginning  of  the  foundation  of 
the  world — though  it  hath  no  beginning — to  the  pres- 
ent time,  no  such  envy,  animosity  and  hatred  have 
appeared,  or  ever  will  appear.  For  a  number  who 
have  not  inhaled  the  odor  of  justice,  have  hoisted  ban- 
ners of  discord,  and  have  agreed  to  oppose  this  ser- 
vant. From  every  direction  a  spear  is  visible,  and  from 
every  side  an  arrow  flies.  This,  although  We  have 
not  gloried  in  any  matter,  nor  have  We  sought  supe- 
riority over  any.  To  every  one  We  have  been  a  most 
affectionate  companion  and  a  most  forbearing  and  in- 
dulgent friend;  with  the  poor  We  have  been  as  the 
poor,  and  before  the  learned  and  lofty,  perfectly  sub- 
missive and  resigned.  Yet  by  God,  than  Whom  there 
is  no  other  God,  the  hardships,  calamities  and  suffer- 
ings inflicted  by  the  enemies  and  possessors  of  the  Book 
are  as  nothing  compared  to  what  hath  been  inflicted 
by  the  believers  (Babis)  . 

To  be  brief:  what  shall  We  say?  For  were  the 
world  just,  it  could  not  endure  this  recital.  As  this 


i8o         THE    BOOK   OF   IGHAN 

servant,  upon  His  arrival  in  this  land  (Baghdad), 
became  aware,  in  part,  of  events  which  would  subse- 
quently happen,  We  took  Our  departure  before  that 
time,  repaired  to  deserts  of  solitude  and  spent  two 
years  in  the  wilderness  of  isolation.  Fountains  were 
flowing  from  Our  eyes,  and  seas  of  blood  streaming 
from  Our  heart.  Many  a  night  We  were  destitute 
of  food,  and  many  a  day  the  body  found  no  rest. 
Notwithstanding  these  showering  afflictions  and  suc- 
cessive calamities — by  the  One  in  Whose  Hand  is  our 
Soul — We  continued  in  perfect  happiness  and  exceed- 
ing joy,  for  We  were  not  aware  of  the  loss  or  benefit, 
health  or  ailment  of  any.  We  were  occupied  with 
Ourselves  and  detached  from  all  else.  But  the  noose 
of  the  decree  of  God  is  wider  than  reflection,  and  the 
arrow  of  His  destiny  is  sanctified  from  plan.  The 
head  has  no  release  from  His  noose,  and  there  is  no 
escape  from  His  desire  except  by  submission.  We 
swear  by  God  that  We  had  no  intention  of  return 
from  this  exile,  nor  hope  of  reunion  after  this  jour- 
ney. Our  only  purpose  was  to  avoid  being  an  object 
of  disagreement  among  the  Ahbab,  a  source  of  dis- 
turbance among  the  companions,  the  cause  of  injury 
to  any  one,  or  the  occasion  of  sorrow  in  any  heart. 
We  had  no  other  intention  and  object  than  those 
mentioned,  yet  every  individual  formed  an  opinion 
and  idea  according  to  his  own  desire.  Finally  the 
decree  of  return  emanated  from  the  Source  of  Com- 
mand, and  We  involuntarily  obeyed  and  returned. 


THE    BOOK   OF    IGHAN  181 

The  pen  is  unable  to  record  that  which  was  ex- 
perienced after  Our  return.  For  two  years,  enemies 
have  exerted  their  utmost  effort  and  endeavor  to  de- 
stroy this  humble  servant,  as  all  are  informed.  Never- 
theless, not  one  of  the  Ahbab  has  rendered  assistance, 
nor  offered  help.  Nay  rather,  instead  of  assistance, 
successive  and  continuous  sorrows  like  pouring  rain 
are  inflicted  by  words  and  deeds,  while  this  servant  is 
ready,  life  in  hand,  with  all  resignation,  that  perchance, 
through  Divine  providence  and  favor  this  well-known 
and  mentioned  Letter  may  be  sacrificed  in  the  path  of 
the  Point  and  the  Exalted  Word.  Were  it  not  for  this 
intention — by  the  One  at  Whose  command  the  Spirit 
giveth  utterance — We  would  not  have  tarried  one 
moment  in  this  city,  "  Whereunto  God  is  sufficient 
witness."  We  conclude  the  saying  with  "  There  is 
no  power  and  strength  but  in  God  alone."  ..."  We 
belong  to  God,  and  unto  Him  shall  we  surely  return  " 
(K.  S.  2). 

The  possessors  of  intelligence  who  have  drunk  from 
the  choice  Wine  of  love,  and  have  taken  no  step  to 
gratify  self,  witness  the  proofs,  evidence  and  argu- 
ment which  indicate  this  wonderful  Cause  and  im- 
pregnable Divine  Manifestation  clearer  than  the  sun 
in  the  Fourth  Heaven.  Now,  consider  the  turning 
away  of  the  people  from  the  Divine  Beauty  and  their 
advancement  toward  egotistical  desire.  Notwithstand- 
ing all  these  sound  verses  and  substantial  references  as 
recorded  in  the  "  Greatest  Weight  "  (Koran),  which 


1 82  THE    BOOK   OF    IGHAN 

is  the  Divine  Trust  among  the  servants;  and  notwith- 
standing these  clear  traditions  which  -are  more  explicit 
than  explanation  and  elucidation,  yet  the  people  have 
ignored  and  rejected  them  all,  clinging  to  the  outward 
sense  of  some  traditions  which  they  have  not  found 
consistent  with  their  own  understanding,  and  the  mean- 
ing of  which  they  have  not  comprehended.  Thus  are 
they  bereft  of  the  wine  of  the  Glorious  One  and  the 
everfl owing  fountain  of  the  Beauty  of  the  Eternal  One. 

Consider,  even  the  date  of  the  Manifestation  of 
that  Essence  of  Light  hath  been  recorded  in  the  tradi- 
tions, yet  they  are  not  mindful,  nor  severed  a  single 
breath  from  selfish  desire. 

In  the  tradition,  Al-Mofazzal  questioned  Sadek: 
"  O  my  Master,  how  will  be  (the  sign  of)  His  Mani- 
festation ?  "  Then  he  answered :  "  In  the  year  sixty, 
His  Cause  shall  appear  and  His  mention  shall  be 
elevated." 

To  resume:  It  is  astonishing  that  with  such  evi- 
dent and  obvious  references,  these  servants  have 
avoided  the  Truth.  For  example,  mention  of  the  sor- 
row, affliction  and  imprisonment  inflicted  upon  that 
Essence  of  Divine  Nature  hath  been  made  in  the  for- 
mer traditions.  In  u  Buhar  "  1 :  "  In  our  Gha'im 
there  are  four  signs  from  four  Prophets,  Moses,  Jesus, 
Joseph  and  Mohammed.  As  to  the  sign  from  Moses, 
fear  and  anticipation ;  from  Jesus,  that  which  was  said 
in  His  behalf;  from  Joseph,  imprisonment  and  pious 

1 A  book  of  Mohammedan  authoritative  traditions. 


THE   BOOK   OF    IGHAN  183 

dissimulation ;  from  Mohammed,  that  He  will  appear 
with  signs  like  unto  the  Koran."  Notwithstanding 
such  a  sound  tradition  which  mentions  all  the  events 
just  as  they  have  transpired,  no  one  hath  became  mind- 
ful, nor  do  We  suppose  they  will  henceforth  become 
so,  excepting  those  whom  thy  Lord  wisheth.  "  Verily, 
God  shall  cause  him  to  hear  whom  He  pleaseth;  but  I 
shall  not  make  those  to  hear  who  are  in  graves." 

It  has  been  evident  to  your  Honor  that  the  Birds  of 
Divinity  and  Doves  of  Eternity  have  two  utterances. 
One  they  reveal  according  to  the  outward,  without 
allegory,  covering  or  veil,  that  it  may  be  a  guiding 
lamp  and  beckoning  light,  by  which  wayfarers  may 
reach  the  summits  of  holiness,  and  seekers  be  led  to 
the  court  of  Union.  Such  are  the  clear  records  and 
evident  verses  already  mentioned.  The  other  utter- 
ance they  reveal  in  veil  and  covering  to  expose  that 
which  the  malicious  have  concealed  in  their  hearts  and 
disclose  their  innermost  beings.  Therefore,  it  is  said 
by  Sadek-Ibn-Mohammed,  "  God  will  purge  them  and 
sift  them."  This  is  the  Divine  balance,  and  the  eternal 
touchstone  wherewith  He  tests  His  servants.  No  one 
comprehendeth  the  meanings  of  these  utterances  except 
tranquil  hearts,  approved  souls,  and  abstracted  minds. 
In  similar  utterances,  the  literal  meaning  understood 
by  people  is  not  intended.  Thus  it  is  said:  "  Every 
knowledge  has  seventy  senses,  of  which  one  only  is 
known  among  the  people ;  but  when  the  Gha'im  shall 
arise,  He  will  spread  the  remaining  senses  among 


184  THE    BOOK   OF    IGHAN 

men."  Likewise  it  is  said:  "We  speak  one  word, 
and  by  it  We  intend  one  and  seventy  meanings ;  each 
one  of  these  we  can  explain." 

To  resume :  These  things  are  mentioned  that  the 
people  may  not  be  troubled  by  certain  traditions  and 
utterances,  the  signs  of  which  have  not  appeared  in  the 
world  of  dominion,  but  that  they  may  attribute  their 
perplexity  to  their  own  lack  of  comprehension,  and 
not  to  the  non-fulfilment  of  the  meanings  of  the  tradi- 
tions; for  the  intent  of  the  Imams  of  religion  is  not 
known  to  these  servants,  as  evidenced  by  the  traditions 
themselves.  Consequently  the  people  should  not  de- 
prive themselves  of  the  bounties  through  such  texts, 
but  should  question  the  custodians  thereof,  so  that  the 
hidden  mysteries  may  appear  and  become  manifest 
free  from  veils. 

But  no  one  is  found  among  the  people  of  the  earth 
who  is  a  seeker  of  the  Truth,  and  who  turns  to  the 
Manifestations  of  Oneness,  concerning  intricate  ques- 
tions. All  are  dwelling  in  the  land  of  oblivion,  and 
follow  the  people  of  hostility  and  rebellion.  But  God 
will  do  unto  them  just  as  they  are  acting,  and  will 
forget  them  even  as  they  have  ignored  His  Meeting 
in  His  Days.  Thus  those  who  have  denied  are  judged, 
and  He  shall  judge  those  who  reject  His  signs.  We 
conclude  the  saying  with  His  words  (Exalted  is  He !) 
— "  Whosoever  shall  withdraw  from  the  admonition 
of  the  Merciful,  we  will  chain  a  devil  to  him,  and  he 
shall  be  his  inseparable  companion"  (K.  S.  43). 


THE    BOOK    OF    IGHAN  185 

"  Whosoever  turns  aside  from  my  admonition,  verily, 
he  shall  lead  a  miserable  life  "  (K.  S.  20). 

Thus  it  hath  been  formerly  revealed,  were  ye  of 
those  who  reason. 

Revealed  from  the  "  B  "  and  the  "  H  "  (Baha). 

Peace  be  upon  those  who  hear  the  melody  of  the 
Dove  in  the  Sadrat-El-Muntaha ! 

Glory  be  to  our  Lord,  the  Supreme ! 


GLOSSARY 

Ahbab — Literally  "beloved  ones."  Title  by  which 
the  followers  of  the  Bab  and  Baha  Ullah  are 
designated. 

Ama'a — According  to  the  Illuminati-Platonic  philos- 
ophers, this  term  signifies  one  of  the  worlds  of 
abstraction. 

Ascent — Denotes  the  Ascent  of  Mohammed  to  the 
station  of  "  Meeting  "  in  the  Kingdom  of  Heav- 
ens. 

Babis — Followers  of  the  Bab,  previous  to  the  decla- 
ration of  Baha  Ullah. 

Baha  or  Beha— Literally  "Glory,"  "Splendor," 
"Light,"  etc.  The  Greatest  Name  of  God.  The 
title  Baha  Ullah  was  first  given  by  the  Bab.  Al- 
though rendered  "  Beha  "  in  most  of  the  writings 
upon  this  Revelation,  the  form  of  English  spelling 
which  will  most  nearly  reproduce  the  Persian  pro- 
nunciation has  not  been  finally  settled  upon,  but 
must  be  decided  in  the  future. 

Beni  Hashem — The  family  out  of  which  Moham- 
med arose. 

Beyan — Literally  "  Utterance."  This  name  was 
given  by  the  Bab  to  His  Revelations,  particularly 
to  the  Book  of  His  Laws,  etc. 

187 


i88  GLOSSARY 

Caaba — The  ancient  house  at  Mecca,  which  has  been 
a  place  of  pilgrimage  from  time  immemorial.  It 
was  formerly  a  temple  of  idols  worshipped  by  the 
Sabeans. 

"  Endowed  with  Constancy " — A  title  given  to 
Prophets  who  revealed  a  Book  and  instituted  re- 
ligious laws. 

Fourth  Heaven — According  to  the  old  system  of  as- 
tronomy, this  is  the  Heaven  in  which  the  sun 
moves.  As  a  Bahai  term  it  signifies  the  Religion 
of  Christ,  which  is  the  fourth  among  religious 
systems. 

Gha'im — Literally  "  one  who  arises."  This  term  is 
applied  by  Mohammed  to  a  subsequent  Manifesta- 
tion, just  as  the  Israelitish  prophets  spoke  of  a 
subsequent  Manifestation  as  "  Messiah." 

Heavenly  Books — Revealed  words  of  all  the  proph- 
ets, such  as  the  Bible,  the  Koran,  the  Zend  Avesta, 
etc. 

Heglra — Literally  "  migration."  The  basis  of  Mo- 
hammedan chronology.  It  is  about  thirteen  years 
after  the  rise  of  Mohammed,  at  which  time  He 
left  Mecca  and  migrated  to  Medina. 

Hijaz — Southwestern  Arabia.  It  is  used  by  Baha 
Ullah  to  symbolize  the  Arabic  language. 

Ighan — Assurance,  Certainty. 

Imam — A  priest,  saint,  or  religious  leader,  after  the 
departure  of  Mohammed. 

Imamat — The  mission  of  the  Twelve  Imams  of  the 
Shi'ite  School. 


GLOSSARY  189 

Irak — A  large  province  of  Persia.  It  is  used  by  Baha 
Ullah  to  symbolize  the  Persian  language. 

Islam — Literally  "  to  resign  one's  self."  The  name 
given  by  Mohammed  to  His  religion  and  its  fol- 
lowers. 

Israfil — The  Angel  who  sounds  the  trumpet  at  the 
Judgment  Day. 

Kawther — A  fountain  in  Paradise.  The  Bahai  inter- 
pretation is  the  "  fountain  of  Divine  Knowledge." 

K.  S. — Koran  Surat. 

Mahdi — The  title  of  the  subsequent  Manifestation. 

Mustagath — Symbolizes  the  year  or  term  appointed 
by  the  Bab  for  the  appearance  of  "  He  whom  God 
shall  manifest,"  i.e.,  Baha  Ullah. 

Parasang — A  Persian  road-measure. 

Preserved  Tablet — A  tablet  which  contains  the 
knowledge  of  all  there  was,  is,  and  will  be. 

Red  Support — Implies  the  Religion  of  Baha  Ullah 
reddened  by  the  blood  of  martyrs. 

Rlzwan — The  name  of  the  custodian  of  Paradise. 
,Baha  Ullah  uses  it  to  denote  Paradise  itself  in 
the  sense  that  Paradise  is  the  good-pleasure  of 
God. 

Sadrat  'Ul-Muntaha — The  name  of  a  tree  planted  by 
the  Arabs  in  ancient  times  at  the  end  of  a  road,  to 
serve  as  a  guide.  As  a  symbol  it  denotes  a  Mani- 
festation in  His  Day. 

Salsabile — A  fountain  in  Paradise. 

Seal  of  the  Prophets — One  of  the  titles  of  Moham- 
med. 


i9o  GLOSSARY 

Seventh  Sphere — The  highest  of  the  seven  firma- 
ments, according  to  the  old  system  of  astronomy. 
This  term  symbolizes  the  Religion  of  Baha  Ullah, 
which  is  the  seventh  among  the  great  religions. 
Baha  Ullah  interprets  "  Heaven  "  as  "  Religion  " 
and  the  "  Divine  Will." 

Shi'ites — One  of  the  two  main  schools  of  Islam. 

Surat — Name  of  the  books  or  chapters  of  the  Koran. 

Walayat — Literally  "  guardianship."  The  mission 
or  office  of  the  one  appointed  by  a  Prophet  to  be 
a  guardian  over  that  religious  community. 

White  Path — As  a  symbol,  means  the  Religion  of 
God. 


